Bible Commentaries
Revelation 3

Verses 1-6

Rev 3:1-6

5. LETTER TO THE CHURCH IN SARDIS

Revelation 3:1-6

1 And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars:--Sardis was the capital of Lydia, a province of Asia Minor, and once the home of Croesus who was celebrated for his fabulous wealth. It was situated inland a considerable distance northeast of Ephesus. Though lacking much of its ancient importance as a commercial city, it must have been an important place when the church was planted there. This letter opens with the usual address to the "angel of the church," and a repetition of two characteristics of Christ which John had already learned about. (Revelation 1:4; Revelation 1:16.) In Revelation 1:4 he was told that the revelation was to come from the seven Spirits; here Jesus is represented as having the seven Spirits. This is a particularly proper way to present Christ; for the word seven indicates fullness and he is said to possess the Spirit without measure. (John 3:34.) Since Christ promised to send the Spirit (John 15:26), and the Spirit was to reveal the things of Christ, there was double assurance here that the revelation to this church would be correct. Having the seven stars in his hand means that the angels of the churches were under his authority. See notes on Revelation 1:20.

I know thy works, that thou hast a name that thou livest, and thou art dead.--To have a name to live means that they were nominal Christians--professed to be living the Christian life, but were in fact spiritually dead. A similar expression is used by Paul in 1 Timothy 5:6. In other words, it may be said that their profession of righteous living was a mere name. This general condemnation must not be understood to apply to all, for a definite exception is made in Revelation 3:4 of a "few" who had not defiled their garments.

2 Be thou watchful, and establish the things that remain, •which were ready to die:--A similar exhortation is given by Paul in Ephesians 5:14. It means that, like a soldier on guard, they should arouse themselves to a faithful performance of the Lord’s work. The things that remain probably include some who had not completely lost their love for the Lord, and the various graces and good works that needed to he strengthened and increased. This should be done regardless of how few remain who may be worthy of the name Christian in any sense. Things ready to die mean those that are about to cease to exist. If possible, all Christians should be saved, and all good works increased to the fullest limit.

for I have found no works of thine perfected before my God. --That is, their works had not been made complete, or carried out fully, in the divine estimate of things. "Before my God" indicates that both God and Christ considered their works incomplete. They were self-satisfied, but God was displeased. This is the sad condition with multitudes of churches and individual Christians, who deserve the same rebuke here given those of Sardis.

3 Remember therefore how thou hast received and didst hear; and keep it, and repent --Naturally this exhortation implies that they should remember the things they had heard and received, but the specific thing commanded is that they should recall! "how" they had heard and received. This could include the miraculous proof which may have been present when the church was established, a remarkable evidence of the truth of the gospel, but may have reference to the sincerity and enthusiasm with which they accepted the gospel. If so, then, like the church at Ephesus, they had fallen from their first love. Hence, after urging them to keep what they had received at the first, he tells them to repent--that is, they should decide to turn back to their former zeal for the church. This church is not charged with tolerating any wicked doctrines, as in the cases of Ephesus and Thyatira, but rather with slowly dying from loss of interest in what was accepted.

If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.--The coming of the Lord sometimes means his personal coming at the end of the world (1 Thessalonians 5:2; 2 Peter 3:10); but here it evidently has the same meaning as in 2:5, 16, in this book, a sudden judgment sent upon them for their sins. That is clearly the import of the threats made against these churches. The conditional phrase, "If therefore thou shalt not watch," implies that they might not do it and would in that case suffer. This, in principle, shows that Christians may be found unfaithful when the Lord comes at the judgment; hence, the possibility of such being finally lost. This verse is positive proof that no one knows the exact time that the Lord will come, either in providence through punishments or in person at last.

4 But thou hast a few names n Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy.--A "few names" means that there were a few members of the church who had not followed the majority off into carelessness and sin, figuratively represented as not soiling their garments. When they obeyed the gospel they were considered as having made their robes white in the blood of the Lamb (Revelation 7:14)--that is, they had been purified from sin and made righteous. They had not allowed their lives to be contaminated with evil like soiling a white garment with dirt. To walk with Jesus, the reward offered them, means that they were to be saved. This is clearly implied in the expression "in white." The reason assigned is that such persons are worthy ; they have the kind of character which God recognizes as worthy of salvation.

5 He that overcometh shall thus be arrayed in white garments; --Their being "arrayed in white garments"--saved--is here plainly made to depend upon their overcoming. Unless they might fail to overcome, there would be no point in expressing the condition. Each affirmative proposition necessarily has a corresponding negative one, either expressed or implied. The negative one here is that those who do not overcome will not be arrayed in white garments. This unquestionably means that such will be lost.

and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.--Here again the promise implies that unless one overcomes his name will be blotted out and his name will not be confessed before the Father. Language could not more definitely indicate the .possibility that Christians may be lost. Any other view renders the language not only misleading, but actually false. An implied argument is just as good as a direct statement.

6 He that hath an ear, let him hear what the Spirit saith to the churches.--See notes on Revelation 1:7.

Commentary on Revelation 3:1-6 by Foy E. Wallace

The letter to the church at Sardis—Revelation 3:1-6.

1. “Saith he that hath the seven spirits, and the seven stars”—Revelation 3:1.

In Jesus Christ there is the uniting of these symbols of the spirits and the stars. The office of a spirit is to testify or teach; and the function of a star is to shine. It is a dual symbol which apparently refers to the uniting of the spirit of Christ in each church with the spirit of the congregation itself, that is, in the testimony of the truth, and having it shine as stars, as affirmed of God’s servants in Daniel 12:3.

2. “Thou hast a name that thou livest, and art dead"—Revelation 3:1.

The history of the city of Sardis had been one of splendour, but it was generally known at this time to be in a state of decadence and decay. The Lord used this condition of the city to impress the spiritual state of the church-- they had a name like the city in which they were situated, but they were spiritually dead. The religious history of Sardis, like the civil, was in the past.

3. “I have not found thy works perfect before God"—Revelation 3:2.

There were no works in this church completed; they were works begun but not finished; their deeds were mere fragments of service, partial and imperfect, or incomplete. They were exhorted to “strengthen the things which remained, that are ready to die”--that is, the waning works that yet existed would soon wither and perish if not invigorated and revived. This was a stern letter to Sardis, for they were their own enemies. There were no enemies of false doctrine mentioned; their danger lay in their state of spiritual decadence.

4. “I will come upon thee as a thief"—Revelation 3:3.

The Lord would come as a thief, not as a robber. The robber comes in violence, but the thief comes in the night of sleep. This warning compares to that of Paul in 1 Thessalonians 5:1-28 (See 1 Thessalonians 5:1-2), and applies to the manner, not to the time, of his coming. While they reposed in their spiritual slumber, the events depicted would unexpectedly overwhelm them. The warning was a picture of their own spiritual state of unpreparedness. It was not a reference to the time of his advent,but it did refer to his coming in the events of judgment, and his coming as a thief meant that they were not alert and ready.

5. “Thou has a few names even in Sardis . . . that are worthy”—Revelation 3:4.

The statement that there were a few even in Sardis is a commentary on the condition of the city, as mentioned, and the like condition in the church. Notwithstanding the moral and civic state of the city of Sardis and the spiritual declension of the church, there was even yet a nucleus of faithful members.

The garment is the symbol of character, or the vestures of righteousness with which Christians must be clothed. The word “defiled” means contaminated. The term white denotes purity. The word pure means unalloyed, and is inherent; but defilement is contamination from without. There were a few in the Sardis church who had maintained an unalloyed state before Christ, and were undefiled by the degenerate and decadent outside surroundings. This teaches that moral qualities are essential to doctrinal recognition and spiritual acceptance by God and Christ.

6. “I will not blot out his name out of the book of life"—Revelation 3:5.

This book of life is an allusion to a registry for worthy citizens, but the names of the deceased citizens are erased. This meant exclusion. But there were a few names in Sardis that would not be blotted out of the book of life. It clearly indicates that the names of the unworthy would be blotted out; but a name cannot be blotted out of the book of life, if it had never been recorded in it; so here is positive proof for the possibility of apostasy.

Commentary on Revelation 3:1-6 by Walter Scott

Revelation 3:1

THE SPIRIT’S ADDRESS TO SARDIS

(Revelation 3:1-6).

THE EPISTLES TO SARDIS AND THYATIRA.

In this epistle to the angel we have the general state of the Church after the Reformation, as in the previous epistle we had a sketch in word and symbol of the Church before the Reformation. In Sardis Protestantism is before us; in Thyatira the papacy. The one overlaps the other, while both run on concurrently till the end, the Coming of the Lord. In the first three epistles are described consecutive states of the Church as a whole. The Reformation was a turning point in the history of western Christianity. The enforcement of the lofty and impious pretensions of the papacy in the seventh century was Satan’s scourge of the west, while the rapid development of Mohammedanism at the same period equally blighted the east. The Reformation was a partial recovery in the west; for the east there has been none; it is apostate from God and the truth.

Revelation 3; Revelation 1 "He that has the seven Spirits of God and the seven stars." "The seven Spirits of God" is a perplexing expression to some. In the epistles of Paul the unity of the Spirit, "one Spirit," is a cardinal truth. But in the apocalyptic phrase "seven Spirits" are taught the fulness, completeness, and diversified attributes and actions of the one Holy Spirit. The Spirit in diversified governmental action as distinct, yet in conjunction with Jehovah and Jesus Christ, seems the thought intended in Revelation 1:4; while in Revelation 5:6 the perfection of power and fulness of spiritual intelligence, exercised governmentally by the Lamb, is the force of the expression there used. The fulness of the Spirit is in Christ. He exercises the power of the Spirit whether towards the Church (Revelation 3:1) or towards the world (Revelation 5:6). Whatever, then, the state of the Church may be that it is fallen, ruined, corrupt, dead, but there is in Him Who is in the midst of the golden lamps adequate spiritual power.

Revelation 3:1 "He that has….the seven stars." The stars are the light bearers of the churches, responsible to shine for Christ and reflect the light of Heaven on the surrounding darkness. Christ has both the "seven Spirits" and the "seven stars," only the latter are not said to be in His right hand, as in Revelation 1:16. It is simply said He has them. The ecclesiastical order of the Church was maintained in Ephesus, whereas in Sardis the ministry in general and the organisation of the Church were by no means according to the due order of the Spirit. A scripturally constituted ministry where all was in place, and every endowment of the Spirit was exercised under the Lordship of Christ might well be spoken of as "in His right hand." But after the Reformation churches were rapidly formed according to the will, caprice, or intelligence of certain leaders. Certain truths, not THE TRUTH, became a rallying point or centre round which congenial minds gathered, forming for themselves a Church polity, and establishing a ministry, paid for and duly ordered according to ability, talent, and the power to increase and consolidate their numbers. Hence it is here simply said "He has the stars." After all, ministry of every character proceeds from Christ. "He has the stars." The entire ministry of the Church is with Christ, but be it remembered that "the Spirits" and "the stars" must not be separated; distinguished they may be, but severed they cannot be without serious loss. A cold, carnal, intellectual, humanly-ordained ministry is a ministry divorced from the Spirit. The stars shine by the light of the Spirit. The union of the two is the point here. The Church’s competency for inward and spiritual power and for an outward organisation of authority and ministry are ever with Christ. Herein consists the strength and weakness of Protestant profession of Christianity. Dependence upon and guidance by the Holy Spirit is true power; ministry and order which ignore the Spirit, practically or theoretically, are effete, and moral death is the sure result.

LIFELESS PROFESSION.

Revelation 3:1 "I know thy works, that thou hast a name that thou livest, and art dead." The Lord’s omniscience is again asserted in the words, "I know thy works." Thus He Who walks in the midst of the churches searches Sardis, and pronounces this judgment, "Thou hast a name that thou livest, and art dead." Such was, and is, Protestantism. The Reformation was the result of the energy of the Spirit of God. Historically we trace that mighty intervention of God to its human instruments, Luther, Melanchthon, etc., and to the various causes which contributed to the grand result, as the invention of printing, etc., but behind all these the great operating cause was the Holy Ghost. We regard the papacy as the greatest curse and the Reformation as the greatest blessing since the introduction of Christianity. We distinguish between the Reformation and Protestantism; the former was a divine work, the latter a human system.

When the energy of the Reformers succeeded in breaking the chains and shackles of the worst tyranny which history records the crucial question arose: Will the energy and zeal be maintained? Will victory succeed victory? Alas, the Reformation, like every movement begun in the Spirit, soon lapsed into a cold, formal, lifeless, orthodox thing. The Reformers, and notably those who succeeded them, commenced the system of making churches instead of searching Scripture, from which they could alone learn what the Church of God is. Spiritual power was well-nigh gone; it might be found in individuals here and there, but, as a general and characteristic condition of the Church soon after the Reformation, the personal presence of the Holy Ghost in the Church (1 Corinthians 3:17) and in the individual believer (1 Corinthians 6:19) was either unknown, or, where a glimmering of the truth had penetrated, ignored. Yet things seemed fair enough, but within the power, the life, was not there. We refer to the general state. In Protestantism we have not the horrors nor gross corruption of the Middle Ages, but rather the sleep of death. There is a name to live, but only a name. The change from the papacy to Protestantism, from Thyatira to Sardis, may be described as a step out of the "chamber of horrors" into the "cell of death". There is the appearance of life, but He Whose eyes search all things and pierce through the outward covering says "art dead."

Verse 2

WORKS INCOMPLETE.

Revelation 3:2 "Be watchful, and strengthen the things that remain, which are about to die, for I have not found thy works complete before My God." The general condition being one of death, the Church’s spiritual representatives are to rouse up. Not only is watchfulness in view of the state then enjoined, but they were to become abidingly watchful. Watching and praying are coupled (Mark 13:33) in the light of the Lord’s return. Praying and watching are connected in the maintenance of the Christian conflict (Ephesians 6:18). If moral death characterised the Protestant profession of Christianity inwardly, spite of deceptive appearances to the contrary, how needful the admonition to continue in a state of wakefulness and not slumber with the mass.

But while a continuous state of watchfulness was enjoined in order to arrest further paralysis (for death, not life, was fast becoming master of the situation), the energy of love was also needed.

Revelation 3:2 "Strengthen the things that remain, which are about to die." The fruit of the Spirit (Galatians 5:22-23) yet existed, although in measure small and in expression feeble; whatever of life and grace remained was to be built up, cherished, strengthened. Whatever is of God hold fast, and the more so as practical religion is dying out of these Christian lands. The exhortation was never more needed than now. The sword and the trowel are ever in demand, but the wise and diligent use of the latter is the crying need of the Church.

Revelation 3:2 "I have not found thy works complete before My God." This charge forms the ground of the admonition addressed to the angel. The works of faith and of obedience were not complete, i.e., in the sense of being filled up. The soul’s practical relations with God were almost neglected in the public conflict with Rome. Individual godliness and Church life were at the lowest ebb. Protestantism as designating those who have seceded from Rome (At the famous diet of Spires, in 1529, on April 19th certain of the princes of Germany and many others protested against the usurpation of the papacy under Clement VII.; and again on Saturday, the 24th, the last day of the diet, they firmly renewed their protest. Hence from that day the Reformers all who stood out in opposition to the papacy were termed Protestants, eight years after Luther had so nobly borne himself alone at the diet of Worms.) is a poor designation of what a Christian ought to be. The exalted truths contained in the epistles to the Ephesians and Colossians were utterly unknown to the mass of the Reformers. Their efforts were mainly concentrated on the great struggle to recover for themselves, their children, and succeeding generations the Pauline truth of justification by faith, and even that is not presented in their writings in its scriptural fulness. (Luther spoke in the most contemptuous terms of the epistle of James, because he foolishly thought that the Jewish apostle clashed with Paul in the presentation of the doctrine of Justification.) Exceedingly defective were they in their thoughts as to the personality and dwelling on earth of the Holy Ghost, of the Church as the Body of Christ, and of our individual and corporate relationships to Christ in Heaven.

Thus their works were not complete or filled up before "My God." This, then, was, and is, the great defect of Protestantism, and in this respect it compares unfavourably with the devotedness in works for which Thyatira was commended (Revelation 2:19). We must, however, in all this distinguish between the Reformation and the state subsequently known as Protestantism. The former was undoubtedly a divine movement, the latter is a public position taken up in opposition to the papacy in which, of course, there are many pious persons, while the system itself is one of moral death.

Revelation 3:3

THREATENED.

Revelation 3:3 "Remember therefore how thou hast received and heard, and keep (it) and repent. If therefore thou shalt not watch, I will come (upon thee) as a thief, and thou shalt not know at what hour I shall come unto thee." The "remember" to Ephesus (Revelation 2:5) was in view of the exceedingly rich endowment of truth revealed and grace bestowed, and from which the Church was declining; whereas the call to "remember" here is in the light of what God had recovered for them at the Reformation, i.e., the Gospel, the Word of God, and liberty of conscience. Judgment is ever according to the measure of responsibility, and that exists in a greater or less degree as flowing from what God has given and where He has set one. They had both "received" and "heard." Protestantism was living on the renown acquired by her successful conflict with the papacy; was living on her name. The truths recovered and the Gospel heard to the joy of thousands were fading from memory and conscience; hence the command to "keep" and "repent" -- to keep what they had, and to repent of the poor use they had made of their blessings.

They had been counselled to watch (v. 2), now unless they do so they are threatened with judgment. The character in which Christ would come to them is as a "thief in the night" (1 Thessalonians 5:1-28). He shall come as a Judge, unexpectedly, at an unknown and unlooked-for hour. Protestantism and the world are on the easiest terms possible. The mass of dissenters in pulpit, press, and Church courts are active politicians. State endowed churches must be to a considerable extent political in principle and practice. If, therefore, Protestantism identifies itself with the world, sharing its fortunes, it must also share its doom. Christ comes to the Church as the Morning Star, to Israel as the Sun of Righteousness, and to the world and religious profession in sudden surprise as a "thief in the night." The papacy (Thyatira) and Protestantism (Sardis) are running on together, but in opposition lines. Immense efforts are being made to heal the breach with popery. The differences between the two are lessening. The hour is approaching when the 1300 sects of Christendom will coalesce, headed by the personal Antichrist, but the end of every unity not formed by the Holy Ghost can only result in judgment.

Revelation 3:4

PROMISE TO THE UNDEFILED.

Revelation 3:4 "But thou hast a few names in Sardis, which have not defiled their garments, and they shall walk with Me in white, because they are worthy." In Thyatira the "rest," or remnant, and in Sardis the "few names" undefiled, formed a company in whom the Lord could delight. In principle and practice they were separate from the evil which they deplored; they walked apart from it. The weight of influence and numbers was with the popular side. The "few names in Sardis" had not defiled their garments. The mass had a name in the world, the "few" were unknown, and had no official standing, but each one of the company was personally known to Him Who "calleth His own sheep by name." How ample the gracious consolation: "They shall walk with Me in white." They had preserved their integrity here, they would walk with Him there in robes made white in the blood of the Lamb. We shall enjoy many a delightful walk and talk with our glorified Saviour and Lord (compare with Luke 9:30-32). In that coming day of ample reward, and of holy companionship with our ever blessed Lord, no thought of personal unworthiness as now shall ever cast a shadow across the soul, for, adds the Lord in His wonderful grace, "They are worthy." Truly it is the reckoning of grace, for each one of the distinguished and honoured number is in himself as to worth but a "brand plucked out of the fire," one rescued from imminent judgment justly deserved.

Revelation 3:5-6

REWARDS TO THE OVERCOMER.

Revelation 3:5 "He that overcomes, he shall be clothed in white garments, and I will not blot his name out of the book of life, and will confess his name before My Father and before His angels." Here are three promises. (1) The overcomer who walked here in purity, in personal uprightness before God, shall be amply justified in the glorious scene outside this world. He shall be clothed in garments of white on which no speck or stain shall rest. (2) He who persevered in the path of life to the end would not have his name blotted out of the register of Christian profession. Many standing high in the Church, whose names are as "household words," may be erased in the day when life’s records shall be scanned by the all-searching eye of the Lord of the churches. (3) He who shrank not from the confession of the Name of Christ is always unpopular in merely religious society, and, of course, ever so in the world, shall be singled out in the august presence of the Father and His angels and have his name confessed before that grand assembly.

Revelation 3:5 "The book of life" here is not the same as that of Revelation 13:8. In Revelation 3:5 it is profession which may or may not be real. The end would show. Some names would stand, others be erased. But in that of Revelation 13:8 every name recorded was that of a true believer, because the names were written from the foundation of the world, (The alternative reading in the margin of the Revised Version of Revelation 13:8 reads thus: "Shall worship him, every one whose names hath not been written from the foundation of the world in the book of life of the slain Lamb." So also Tregelles, Darby, Kelly, etc.) and hence before the course of human responsibility commenced. God knows the end from the beginning, and so in indelible letters wrote each name. In Revelation 3:5 "the book of life" is the record of Christian profession; in Revelation 13:8 "the book of life" is the record of reality. In the former the true and false are found; in the latter the true only.

Revelation 3:6 “He that hath an ear, let him hear what the Spirit saith unto the churches.” Those having ears to hear are willing to listen to the message. Those that do not listen to what the Spirit says are not willing to obey His word (See Revelation 2:10). Those who will not hear (listen to the Word) and refuse to follow shall not walk with Him in robes of white.

Commentary on Revelation 3:1-6 by E.M. Zerr

Revelation 3:1. The Lord identifies himself as the one who has the seven spirits of God. Robinson says the following about this numeral: "The number seven was often put by the Jews for an indefinite round number. Likewise as a sacred number, of good omen, as also among the Egyptians, Arabians, Persians, etc." (See the comments at Revelation 1:4.) I know thy works is used in the sense of disapproval for it is directly followed by something that is had. This church was alive as far as its profession and reputation were concerned, but in reality as the Lord saw it the church was dead.

Revelation 3:2. The aforesaid charge of being (lead is relative for dead people cannot do anything. Yet these people are exhorted to do something about that which is ready to die, which shows that some prospect of life was in sight. Not found thy works perfect. The church as a whole had some good qualities but it was not as good as it could and should he considering its opportunities.

Revelation 3:3. Remember . . . received and heard. God holds men responsible according to the information and other advantages they have received (Luke 12:47-48). The church at Sardis had been given Gospel instruction and ought to have known better than think that a mere profession is sufficient. That is why it. is warned to hold fast which means to preserve the talents that were given to it and also to de-velop them (Matthew 25:16). Repent. This is another instance where disciples are exhorted to repent of a negative wrong. These people were guilty of not rising above a mere profession or reputation. They must bestir themselves and prove their right to such a name by more spiritual activity. Furthermore if a person does not make the progress or growth he should, he is sure to go the other way and become tainted with the evil things around him and thus defile his garments as most of these disciples had done. Come on thee as a thief. The Lord does not compare himself to a thief, only the hour of His coming is likened to one; for that reason it is important to be watchful.

Revelation 3:4. Host a few names means there were a few persons in Sardis who had not become defiled. We have already seen that God does not hold anyone responsible for what he cannot prevent. (Revelation 2:24); so it was with these few names in Sardis. Walk with me in -white. White is an emblem of purity and is always so used in the Bible when taken figuratively (Psalms 51:7; Isaiah 1:18; Revelation 19:8). This promise looks beyond the day of judgment to the eternal association with Jesus in the home of the soul. However, it does not wait until then for its fulfillment in every sense. It also includes the fellowship with Christ that a faithful disciple may claim and enjoy in this life. "When we walk with the Lord in the light of His word; What a glory He sheds on our way!" (See 1 John 1:7.) They are worthy. We sometimes hear brethren criticize a familiar phrase "save us if worthy," and they will object that "none of us can ever be worthy." Jesus says we can, but he does not say that it is through the merits of our deeds. The worthiness consists in our relationship with the Lord as shown in the passage cited in 1 John above.

Revelation 3:5. He that orercometh is the same as being faithful until death. Clothed in white raiment is explained at the preceding verse. Not blot out his name out of the book of life. It is a universal practice for institutions that consist of individual membership to keep a record of its names in a book. The fact is a basis for the figurative idea of a book of life in which the Lord keeps a list of his people (Malachi 3:1 G; Luke 10:20; Hebrews 12:23; Revelation 20:15). The point is that all whose names are there may be considered as those who are in good standing with the Lord. But theirnames are not put there with "indelible ink" but they may and will be blotted out if they are not faithful. Will confess his name is the same promise that Jesus made while on earth (Matthew 10:32).

Revelation 3:6. He that hath an ear is commented upon at Revelation 2:7.

Commentary on Revelation 3:1-6 by Burton Coffman

Revelation 3:1

This chapter continues the letters to the seven churches, having the last three: to Sardis (Revelation 3:1-6), to Philadelphia (Revelation 3:7-13), and to Laodicea (Revelation 3:14-22).

SARDIS

And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead.

A present-day village named Sart, composed of a few paltry huts, is all that remains of the once proud capital of the Lydian monarchy,^[1] and which probably existed even before the Lydian kingdom came into being in 1200 B.C.^[2] Great names of ancient history were associated with the place, such as Croesus (with fabulous riches), Cyrus, and Alexander the Great. When Xerxes launched his disastrous invasion of Greece, Sardis was the staging area for his immense army. It was strategically located on top of a plateau protected on three sides by almost perpendicular cliffs overlooking the Hermus valley, giving the city strong military protection. Despite this, however, the city was twice destroyed through their overconfidence in leaving the supposedly unclimbable cliffs unprotected. Such overconfidence is understandable; for on all but the south side, "Its perpendicular rock walls rose 1,500 feet above the valley, and provided a natural citadel."^[3] Both Cyrus in 546 B.C. and Antiochus the Great in 218 B.C. captured Sardis by scaling the undefended cliffs. The great importance of the city in ancient times, how ever, had sharply declined in apostolic times; and the city itself partook somewhat of the "deadness" that this letter ascribes to the church there. The principal temple of the place was that of Cybele, identified with Artemis, and like all other pagan temples a center of immorality. Ruins of it lie along the Pactolus river in the valley below the cliffs, the once gold-laden sands of which were one source of the city’s wealth. The worship of the emperor was also strong there; and, out of gratitude to Tiberius who had aided financially in rebuilding the city after an earthquake in 17 A.D., they competed for the honor of building a temple to him; but they lost out to Smyrna.^[4] Tiberius remitted their taxes for a period, but Sardis never regained its place of importance, except for a brief while in the reign of Diocletian. It existed continuously until 1402 when it was so completely destroyed by Tamerlane that it was never rebuilt.^[5] Scott reported that "only two or three shepherds inhabited a hut there" at the time of Arundel’s visit in 1826, and that in 1850 "no human being was found living in the once mighty and populous Sardis."^[6]

The fact that no New Testament records tell of the establishment of the church in Sardis should not be thought strange; because only a small fraction of the activity of the apostles and first generation Christians is mentioned in the New Testament. Sardis probably learned the truth about the same time that other churches in the area were planted, and possibly from the very same sources.

He that hath the seven Spirits of God ... Christ represented himself to this church in terminology describing the glorified Saviour in the first chapter. As noted earlier, this clause is difficult; but it likely means, "the Holy Spirit sent in his fullness to the seven churches."^[7]

I know thy works ... This is stated in all seven of the letters.

Thou hast a name that thou livest ... This means that the people of this church were "nominal Christians, professing to live the Christian life";^[8] but it also seems to indicate that they enjoyed a good reputation in the community, a deduction from the fact that no mention of any opposition from the pagan society is made. They apparently had no Balaam, no Nicolaitans, and no Jezebel. Not even the Jews were mentioned as opposing them. Perhaps Caird was right in referring to them as, "The church everyone spoke well of, the perfect model of inoffensive Christianity, unable to distinguish between the peace of well-being and the peace of death."^[9] Although not all at Sardis were "dead" (Revelation 3:4), "The majority had so fully compromised with the pagan environment that they were Christian in name only."^[10] They could have been a rather large and influential body of people, for there is no reference to their having but a "little strength" as was the case at Philadelphia. However they might have looked in the eyes of men, they were nevertheless dead in the eyes of the Lord.

And thou art dead ... What a dreadful sentence of condemnation is this. The Lord had not one word of approval for this church, no works to commend; and the inference in Revelation 3:5 is that he had already blotted the names of some of them out of the book of life.

^[1] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 546.

^[2] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 113.

^[3] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 47.

^[4] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 109.

^[5] E. J. Banks, ISBE, p. 2692.

^[6] Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 40.

^[7] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 94.

^[8] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 53.

^[9] G. B. Caird, op. cit., p. 48.

^[10] Robert H. Mounce, op. cit., p. 110.

Revelation 3:2

Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God.

Be thou watchful ... Many commentators love to tie this in with the repeated destruction of the city of Sardis through failure to "watch"; but this is not necessary. Christ himself, in the great discourse on Olivet (Matthew 24 and parallels), enjoined watchfulness; and that discourse is frequently in the mind of the writer throughout Revelation; and this is very likely the case here. See Mark 13:35; Mark 13:37.

Establish the things that remain ... This stresses a truth sometimes overlooked, namely, that even in dead, wicked, in different congregations there may be some members, probably humble and obscure, who are still trying to do the will of God and in their hearts grieve for the desolation. Barnes said, concerning such as these:

An important duty in a low and languishing state of religion, is to "strengthen the things that still survive." It is to cultivate all the graces that do exist; to nourish all the love of truth that may linger in the church; and to confirm, by warm exhortation, and by reference to the gracious promises of the word of God, the few who may be endeavoring to do their duty, and who, amidst many discouragements, are aiming to be faithful to the Saviour.^[11]

ENDNOTE:

^[11] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 89.

Revelation 3:3

Remember therefore how thou hast received and didst hear; and keep it, and repent.

Earle, in this and the preceding verse, found five steps to a revival: (1) "Be watchful"; (2) "Strengthen the things which remain"; (3) "Remember"; (4) "Hold fast"; and (5) "Repent."^[12]

Remember ... "Memory is again the lever for repentance, as in Revelation 2:5"^[13] See notes on that verse, above. And just what were those things they were supposed to remember? We are not told, but Hinds is probably correct in the view that:

This could include the miraculous proof which may have been present when the church was established, a remarkable evidence of the truth of the gospel; but it may have reference to the sincerity and enthusiasm with which they accepted the gospel.^[14]

^[12] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 515.

^[13] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 364.

^[14] John T. Hinds, op. cit., p. 54.

If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.

It is common for interpreters to make this mean that John is warning Sardis to be prepared for the Second Advent; but as Caird noted, "If we allow John to speak for himself, he is clearly saying that the coming itself is contingent on the church’s refusal to repent."^[15] Thus, as in the other references to "the coming" in these chapters, it is a "coming in judgment" that is meant, not the final Advent, but a providential visitation upon the sinful. The Second Advent is not contingent upon any group’s repentance. When our Saviour gave the great Olivet discourse (Matthew 24; Mark 13; Luke 21), he mingled the prophecies of the destruction of Jerusalem and those of the Second Coming, some of his discourse referring to both events, the first as typical of the second; and the same method is here employed. Therefore, the warnings of providential judgments and "trials" coming upon the church, with the admonitions to "watch," etc., likewise have their application to the ultimate Coming of the Son of God in glory.

ENDNOTE:

^[15] G. B. Caird, op. cit., p. 49.

Revelation 3:4

But thou hast a few names in Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy.

A few names ... This means, of course, a few persons, Christians, who despite the prevailing wickedness and deadness of the church were still faithful, but in danger of being overcome at last by the defection of the vast majority. As Barnes said, "This indicates that where error and sin prevail, there may be a few who are worthy of divine commendation."^[16] When a church dies, or becomes evil, many innocent persons are always discouraged and lost as a result. Nothing can be more tragic than such an event.

They did not defile their garments ... This plainly indicates that the prevailing immorality of the pagan culture was being indulged by Christians. "While maintaining outwardly their good works and Christian activities, they were adapting themselves to the luxury and (sinful) pleasures of their pagan environment."^[17] Moffatt declared that the language here is similar to that found in votive inscriptions from Asia Minor, in which "soiled clothes disqualified the worshipper and dis honored the god."^[18] However the resemblance was superficial. Whereas the pagan priests were concerned with literal clothes, the apostle’s letter here has reference to "soiling one’s clothes" figuratively or spiritually. Committing immorality would in deed have been soiling one’s clothes spiritually.

For they shall walk with me in white ... Like all the other promised rewards in this series of letters, this is a promise of eternal life stated in figurative terms. Most commentators seem to concur in this view. "This white is not the white of the undefiled robe; it is the lustrous white of glory."^[19] "It would seem that walking in white is a way of describing those who are justified."^[20]

^[16] Albert Barnes, op. cit., p. 90.

^[17] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 57.

^[18] James Moffatt, op. cit., p. 364.

^[19] W. Boyd Carpenter, op. cit., p. 547.

^[20] Robert H. Mounce, op. cit., p. 112.

Revelation 3:5

He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.

Shall be arrayed with me in white ... This, of course, is to be taken in close connection with Revelation 3:4. Rather than finding some reference in this to customs of pagan worshippers, it is better to understand the figurative meaning of it as similar to that mentioned by Adam Clarke:

The great council of Israel sat and judged the priests. If in a priest any vice was found, they stripped off his white garments and clothed him in black, in which he wrapped himself, went out, and departed. Him in whom no vice was found they clothed in white; and he went and took his part in the ministry with his brother priests.^[21]

I will in no wise blot his name out of the book of life ... For fuller comment on "The Book of Life," see in my Commentary on Hebrews, pp. 381,382. It is significant that Christ’s confession of the faithful is, in some manner, connected with enrollment in the book of life, not only upon the occasion of the initial inscription, but upon the final entry into heaven. A verse like this is inevitably associated with the study of predestination; and sharply divergent views of it are taken. Bruce, for example, has this:

The "book of life" appears here ... to include at first all whose names are on the membership roll of a local church; but those whose membership is but nominal have their names deleted, the Lord declares he never knew them (Luke 13:25; Luke 13:27).^[22]

The significance of such an interpretation is that it means that some who are enrolled in the book of life were never saved at all. "The Lord never knew them." It is difficult to understand how anyone could believe that heaven itself endorses the earthly enrollment of wicked people whom the Lord "never knew" by inscribing their names in the book of life. It is impossible, therefore, for us to accept the notion that any reference whatever to the membership rolls of any local church is to be found here. Any true conception of the "Book of Life," which belongs to the Lamb of God, makes it inconceivable that any unsaved, unredeemed persons would ever be inscribed in such a list unless they were entitled to be so recognized. Whatever this passage may seem to say to others, this writer sees in it the positive and certain declaration that born-again, redeemed Christians, whose names, upon the occasion of their conversion, are indeed written in the book of life, are still subject to probation. If they should fail to continue in faithfulness to the Lord, their names will be blotted out of the book of life; and we fully agree with Roberts who wrote, "Christ had already had to blot out the names of most of the Sardis Christians from the heavenly register."^[23] The predestination in which John believes is a conditional predestination. A man cannot earn the right to have his name on the citizen roll, but he can forfeit it."^[24]

And I will confess his name ... This is an echo of Matthew 10:32-33. For the connection between this confession and inscription in the book of life, see in my Commentary on Hebrews, pp. 381,382. From this place, it seems that Christ not only confesses the redeemed upon the occasion of their conversion, but again, upon the occasion of their entry into heaven.

^[21] Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 984.

^[22] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 640.

^[23] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 47.

^[24] G. B. Caird, op. cit., p. 49.

Revelation 3:6

He that hath an ear, let him hear what the Spirit saith to the churches.

This is identical with the admonition addressed to all seven of these churches. See discussion of it under Revelation 2:7.

Commentary on Revelation 3:1-6 by Manly Luscombe

Sardis (Revelation 3:1-6)

The City--Sardis was one of the richest cities of the ancient world. It had a 2,000 year history. Sardis was built on Mount Timolus. 600 years before Christ, Sardis was the capital of Lydia. Croesus, famous for his great wealth, ruled there. This is the first known existence of gold coins. By this time, late in the first century AD, the glory had faded. There had been several earthquakes, which had heavily damaged the city.

The Church--The New Testament does not tell of the planting or history of this church.

Things Commended--In all the other letters, Jesus first commends then condemns. Here the order is reversed. There is so much wrong that Jesus first condemns - then commends the few that remain faithful. A few have not defiled their garments. They took no part in the pagan worship and worldliness around them. They had remained faithful and would be judged on their individual faithfulness, not on the faithfulness of the church.

Things Condemned--They had a reputation in the city as being active, alive and spiritual. In fact, they were dead. There was lots of outward activity, but no inner spirituality. A visitor would be impressed with the activities mentioned in the announcements - youth trips, fellowships, adult parties, outings, and camping trips. As far as the visitor could tell, this was a church involved, busy, well organized and alive. The forms were all correct, but the faith, power and devotion to God were missing. (2 Timothy 3:5). Someone has observed, “There are few things better organized than graveyards.” Everything is neat, well kept, and orderly, but no life. This is what Jesus saw. Appearances of being alive but they were really dead. Sardis was urged to “establish the things that remain.” What little life was left needed to be put on life support or they would soon die.

Sermon on Revelation 3:1-6

Dead or Alive?

Brent Kercheville

Introduction:

From time to time I see in the newspaper that bands of my childhood come to town to play. Some of the bands that are still touring today that were touring in the 1980s and I am shocked to see it. I will think to myself, “Wow, those guys are still touring?” The reason it is strange to me is because these bands are not putting out any new songs or any new music. They are simply playing the hits that were so great 20-30 years ago. They are living on the reputation that they made for themselves decades ago. But they are not creating any new, fresh music.

In Christ’s letter to the church in Sardis, he gets directly to the point and gets immediately to the heart of the problem. Christ describes himself as the one who is in charge, holding the seven stars and has the seven spirits of God. Christ knows the works of the church at Sardis and they are dead. This is a dead church. In the other letters to the seven churches so far, Christ knowing their works has been a good thing for the church. Christ sees what the Christians are doing in their love, faith, and service. Christ also knows the works of the church in Sardis and those works are not good.

Even more interesting is the fact that no one knew they were a dead church. The church in Sardis had a reputation of being alive, but they were not living up to the reputation. The problem that Christ exposes is superficial Christianity. They claim to be of Christ but they do not live like they are of Christ. They are fake Christians. They claim to be Christians. They seem to be Christians. But they are dead. They are not putting what they know in the scriptures into practice.

IGNITE: Are we fake Christians? Do we really have the love and devotion that Christ is looking for in his followers? Or are we simply wearing the name but our actions do not reflect the name we claim? It is time to stop being fake. It is time to strip the facade and get real with Jesus. We will never grow or catch fire when we are faking it. We will not be devoted followers until we get real about what we are doing. Stop going through the motions. Stop mentally checking out. Stop being bystanders in worship. Mentally and physically participate in a relationship with Jesus. As we go through this lesson we will explore things we can do to strip the facade and have a real relationship with Jesus.

Wake Up! (Revelation 3:2-3)

Christ calls for them to wake up. It is time to show themselves to be watchful and ready because right now they are simply sleeping. They are dead. Strengthen what little remains. It is not too late to turn things around but what little faith you have left is about to die. Their works are not complete before the Lord. They are coming up short. Christ is calling for them to act quickly because they are at the point of no return.

Christ further calls for them to remember what they had received and heard. They were asked to remember the teachings they had heard. Keep those words that had been taught to them and repent. You have received the teachings from Christ and the apostles. Remember what you have heard and keep those teachings.

IGNITE: Was your week any different because of the teachings you heard? Does anything in our lives change week to week? We come together and hear the word of the Lord read and taught. Does anything change? Is anything in our lives different? Or are we dead? In our last lesson we examined “acceptable sins.” Did we stop doing those sins? Did anything change in our lives? Are we still doing the same thing that we were doing the week before? Friends, do not call yourself a Christian if you are not walking away from your sins. We are showing ourselves to be as dead of a church as the church in Sardis if we come here week after week, hear the word of the Lord, and change nothing in our lives.

Jesus’ call to commitment is clear: he wants all or nothing. The thought of a person calling himself a “Christian” without being fully devoted to Christ is absurd. Somehow we think that we are going to heaven without truly and faithfully loving Jesus. To every person here at worship we are glad you are here. I believe that God is glad you are here. But you being here is not enough for God. Christ is calling for a relationship with you. Christ is calling for you to love him. Christ is calling for you to engage him and participate with him.

The problem can be summarized as serving leftovers to a holy God. We are offering God our leftovers. We are not offering God our hearts. We are offering God the time that we have left over that we are willing to give. God wants our best, deserves our best, and demands our best. God is not pleased with our scrapes of left over time and effort that we give him. God does not accept our unchanged lives. We cannot live on the reputation of being a Christian but not show him that we truly love him. Unfortunately, too often the wrong aspect of the Christian life is emphasized. Too often we are told that we need to do more and must do more. But this is the wrong approach because we can do more and still be giving our leftovers. God wants us to love him. If we are truly devoted to him, then we will do the things he asks of us. We must stop being who we are and start being what God wants us to be. Listen to the word of the Lord and change our lives week after week.

Hope In Grace (Revelation 3:4)

There is only one positive that Christ has to say to this church. There are just a few in the church in Sardis who have not soiled their garments. There are a few who have not spiritually died. They are keeping their clothes clean. This shows us that Christ is not demanding perfection from us. No one is perfect. We are going to fail in our attempt to love Christ. There is room for our failures and our sins in the pursuit of God. This is where the grace of God bridges the gap for us.

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. 16 And from his fullness we have all received, grace upon grace. (John 1:14; John 1:16 ESV)

We have all received grace upon grace. Christ is full of grace. We are going to fail in this pursuit of Christ. But that does not mean that we can give up the pursuit! Our failure does not mean that we can live at a mediocre level of spirituality. It does notmean that we can become spiritually dead. There are a few in Sardis. They are not perfect. But they are pursuing a relationship with Christ. Notice what Christ says about them. “They will walk with me in white, for they are worthy.” No one is worthy on their own merits and actions. We cannot do enough to justify ourselves. This is not the kind of worthiness that Christ is speaking about. Christ is saying that there are Christians in Sardis who are not fake. They are not pretending. They are living real lives with Jesus. They are not superficial but are truly pursuing Christ. They will be declared worthy by Christ. They are not worthy through their own actions because they are sinners also. Our own merits leave us in sin. Instead, they are showing that they love Christ and grace fills in at the point of our failures. Therefore, Christ says that we can walk with him. We are counted as worthy when we put our trust in him and with love pursue a relationship with him.

To The Conquerors (Revelation 3:5-6)

Christ says that those who seek this relationship with him will be clothed in white garments. These are garments that reflect purity and victory. Our filthy rags that are defiled by sin are replaced by pure robes because of the blood of Jesus. The white robes are also a picture of victory. Notice the things Christ says he will do for those who seek him.

I will never blot his name out of the book of life. Your name will never be erased from the book of life when we are seeking him. This book contains the names of the people of God, chosen by God to inherit eternal life. Let this promise sink into your hearts and minds. Christ will never erase your name out of his book of life. Even in our failures, mistakes, and shortcomings, when we choose to stop being fake and start being real with Christ and pursue him in love, then Christ is who full of grace will give to us grace upon grace.

I will confess his name before my Father and before his angels. Christ is not going to deny the relationship you have with him. On the day of judgment when you say to the Almighty Judge, “I know Jesus,” Jesus is not going to say that he does not know who we are. He says that he will confess our name on that day if we confess his name on earth now. Jesus will say that he knows you and you are worthy to enter into eternal life. If this does not ignite our hearts, then I do not know what else can.

Verses 7-13

Rev 3:7-13

6. LETTER TO THE CHURCH IN PHILADELPHIA

Revelation 3:7-13

7 And to the angel of the church in Philadelphia write :--See notes on 1:20. Philadelphia was located almost directly on a line between Sardis and Laodicea. In the second century after Christ it came under Roman rule. It is said to have remained a Christian city longer than any of the seven mentioned. It still exists, but with a Turkish name.

These things saith he that is holy, he that is true,--The word "holy" is a designation for both God and Christ; here, of course, it refers to the latter. He is also true; true in himself and in all his words. Such characteristics were a guarantee that all he said to them would be the exact truth, the very things upon which they could depend implicitly. As in all the other letters, this was a very appropriate address.

he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:--That Christ had to be David’s son is certain from both Old and New Testament teaching. (Isaiah 9:7; Luke 1:30-33; Matt. 22 41-45.) Figuratively the word "key" means authority--the right to open and close doors; or, expressed differently, it means the authority to lay down conditions of acceptance or rejection. This authority came to Christ when he, as David’s son, began his reign upon David’s throne--that is, his authority as a ruling king commenced at that time. This language is borrowed from Isaiah 22:22. The prophet’s words primarily referred to Eliakim who executed the king’s authority. Spiritually they apply to Christ upon the throne of David because he was David’s son. The authority here expressed truly belongs to Christ and has been declared to us by his apostles. (John 20:22-23.) The point in the expression being considered is that Christ was said to have the key of David when this letter was written. This settles the matter that he was then upon David’s throne. If so, then he is now. The theory that he must come in the future to begin his reign upon David’s throne is of necessity false. In addition to his righteousness he, as their ruling king, had authority to address them. Without this, the letter would lose its power as a part of the divine revelation, and could be ignored as a writing of authority.

8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.--Here as in the case of the other churches, they are reminded that the Lord knew their works--not only their efforts, but the difficulties under which they labored. The words "thou hast a little power" may mean that the Lord noted their weakness, poverty, and few members. But in spite of such drawbacks they are complimented as resisting temptations to the extent that they had kept God’s word and had not denied their faith in Christ. For that reason God had opened to them doors of opportunities for greater service. Just what opportunities those open doors brought to them is not stated. We may always expect that duties faithfully performed will lead to chances for doing greater things.

9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.--The first part of this verse is an incomplete sentence, but the second part begins with the same word and completes the thought. he church was encountering certain opposers who claimed to be Jews, or the true people of God, but were, in fact, a "synagogue of Satan"; hence, not being God’s people, their claims were false. The word worship ordinarily means rendering homage; but here it may signify nothing more than that their bitter enemies would be led in some providential way to admit that God loved that church and gave it his blessings. Just how this would be done is not stated. In a broader sense we may understand that the lesson here taught will be applicable to all who oppose the truth. At the judgment, if not before, all enemies of the gospel will be forced to concede that the gospel is true and the church is a divine institution.

10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial,--The conditional nature of God’s blessings is here definitely expressed. Because they kept God’s word, he would protect them in the time of trial. Keeping God’s word means that they obeyed his commands. "The word of my patience" has direct reference to the fact that, in accordance with God’s word, they had patiently endured in spite of all kinds of opposition. His promise to keep them in the hour of trial did not mean that they would be unconditionally protected, or that they would be allowed to escape all trials. It rather means that through his favors and their fidelity they would be able to meet successfully all trials. That is all any Christian should expect or even want.

that hour which is to come upon the whole world, to try them that dwell upon the earth.--The "whole world" may here refer to the Roman Empire or the then inhabited earth. The expression may be used in a free sense to indicate some widespread calamity that would affect the country of which Philadelphia was a part. The particular trial is not named and we have no means of knowing what it was. In principle the same promise would fit the judgment as the great trial for the whole human race. God will keep those who obey his commands. All trials test the genuineness of those who ’profess to be followers of Christ.

11 I come quickly: hold fast that which thou hast, that no one take thy crown.--If the trial referred to meant some calamity that was to befall Asia Minor, the time of it may have been near when John wrote or, the expression may indicate the suddenness with which the calamity would come. God’s allowing punishment to befall is represented as the Lord coming indirectly; that is, he permits it to happen. Being urged to hold what they had means that they were not to lose their faith, but persist in obedience. Thus they would prevent anything from leading them to lose their crown. The word "crown" here means a token or garland of victory--a reward to those who win. The language implies the possibility of losing it.

12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more:--The word temple sometimes refers to the church (1 Corinthians 3:16) and sometimes to heaven (Revelation 7:15). The reference here seems to be to heaven, for the overcomer is to "go out thence no more." The word pillar carries the idea of something permanent--a fixture--a thing that remains as long as the temple lasts. Leaving off the figurative language, the thought is that one who finally overcomes will be in no danger of being rejected; the one who fails to overcome will be in such danger.

and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. --As the name of conspicuous persons might be written on pillars of temples, so the name of God is represented as being written on one who overcomes. Again, omitting figures of speech, it means that the overcomer would be recognized as one of God’s redeemed. The name of the city of God would be written upon him--that is, he would be known as one belonging to the city of God. The "new name" referring to Christ was also to be written upon him. This would at least indicate that he was entitled to all that was secured by the name of Christ. In 21:2 the final state is said to be the "new Jerusalem, coming down out of heaven." If the word temple should be understood as referring to the church, then coming down out of heaven would mean that it originated from heaven, and that faithful members would remain in God’s favor. Losing a place in God’s temple, with all that means, would result from a failure to overcome. Another proof of the possibility of Christians being lost through disobedience.

13 He that bath an ear, let him hear what the Spirit saith to the churches.--See notes on Revelation 2:7.

Commentary on Revelation 3:7-13 by Foy E. Wallace

The letter to the church at Philadelphia—Revelation 3:7-13.

1. “He that hath the key of David”—Revelation 3:7.

The word key conveys the meaning of authority, control and possession. In Isaiah’s prophecy of the One who should possess the house of David, in Isaiah 22:22, the prophet said: “And the key of the house of David I will lay upon his shoulders; so he shall open, and none shall shut, and he shall shut, and none shall open.” The Lord’s statement to the church at Philadelphia was a direct reference to this prophecy, which was fulfilled in him. The key of David was “laid upon his shoulder,” which means the burden of government, and in Isaiah 9:6-7, the prophet said: “Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice even for ever.” This prophecy gives the reason why Jesus Christ said to the Philadelphians that he had the key of David, for he possessed the throne of David, and its government was upon his shoulder, with the authority to order it and establish it.

Furthering this point reference should be made to the word of the angel to Mary in Luke 1:31-33 - “And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end.” There is no difference in the terms, the house of Jacob, the house of David, and the throne of David, and they were all spiritually possessed by Jesus Christ.

The words of the apostles of Christ add testimony to the fact that the Lord Jesus Christ now possesses the house of David and occupies the throne of David.

Quoting from second psalm, in Acts 13:33-34, Paul declared that God had fulfilled the promise in giving to them “the sure mercies of David.” The quotation reads: “God hath fulfilled the same unto their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.”

At the gathering of the apostles and elders in Jerusalem, the apostle James, in Acts 15:13-17, quoted the prophecy of Amos 9:1-15, that the Christ would come to “build again the tabernacle of David . . . and set it up . . . that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called.” If the remnant of the Jewish world and all the Gentiles could then seek after God, it follows that Christ had set up the spiritual tabernacle of David.

Added to these prophecies, and their declared fulfillment, is the declaration of the apostle Peter on Pentecost, in Acts 2:29-33, that the prophecies of David, that God would raise up one to sit on his throne, were fulfilled in the resurrection and ascension of Jesus Christ. Peter declared that the prophecies meant that “he (God) would raise up Christ to sit on his (David’s) throne,” and that “he seeing this before (foreseeing the fulfillment) spake of the resurrection of Christ.” Peter then concluded, “This Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right of God exalted, he hath shed forth this which ye now see and hear.”

Summing it up, Jesus Christ has the throne of David, the tabernacle of David, the house of David, the sure mercies (or blessings) of David, and the key of David, in every spiritual sense of these terms, and there are no other prophecies or promises concerning David and Christ to be fulfilled. These passages teach that the house of David was perpetuated in the kingdom of Christ--his Church. It follows that the theory of the future return of Christ to occupy David’s throne in an earthly millennium is the figment of theological fancy, imagination and error.

2. “He that openeth, and no man shutteth; and shutteth, and no man openeth”—Revelation 3:7-8.

Again, this is a reference to Isaiah 22:22, and to the Philadelphians Jesus Chrfst applied the words no man shutteth to the promise that all the persecutors put together, persecutions combined, could not shut their door-a door which the Lord had opened. When the door of any institution is closed, it is out of business; but the persecutors could not close the door of the Philadelphian church. “I have set before thee an open door, and no man can shut it." Like “the great door” which had been opened to Paul, which he mentioned in three epistles-- 1 Corinthians 16:9; 2 Corinthians 2:12 and Colossians 4:3 --which opposition to him could not close; so in the midst the eventful period of persecution God had set before them an open door which Nero could not shut. Persecution could not destroy that to which Christ had the key, and not having committed this key to any man, no man could open or shut this door.

3. “I will make them to come and worship before thy feet”- -Revelation 3:9.

This statement refers to the Judaizers, who were of “the synagogue of Satan,” and who in claiming to be Jews were false pretenders in that they were not true Jews in the Lord’s sight. “For he is not a Jew who is one outwardly; neither is that circumcision, which is outward in the flesh, but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not men, but of God.” (Romans 2:28-29) These outward Jews had been the chief enemies of the church, and had instigated the persecutions against Christians, who were God’s Jews inwardly (spiritually); but these false Jews, the enemies of Christ, would go down in defeat by the persecutions which they themselves had instigated; and in the metaphor of verse 9, they would bow before the Cause upheld by the Philadelphian church. It meant that Judaism would be crushed, and would kneel before the door which no man could shut.

4. “I will also keep thee from the hour of temptation (trial), which shall come upon all the world”—Revelation 3:10-11.

This promise was made to the Philadelphians in divine reciprocation of their having“kept the word” of Christ. They were not promised exemption from trial, but preservation through the period of trial.

The world in Revelation 3:10 meant the empire. The hour of trial was the persecution period: in Matthew 24:29, the tribulation; in Romans 16:20, the bruising of Satan; in 1 Corinthians 7:26, the present distress; in Hebrews 10:25, the day approaching; in James 5:8, the coming of the Lord draweth nigh; in 1 Peter 4:7, the end of all things at hand; in 1 John 2:18, the last time--and in Revelation, the hour of trial, all pointing to the impending events attending the end of the Jewish system and state.

The Lord’s statement in Matthew 24:1-51 was the forecast of the siege of Jerusalem; because of “the present distress,” in Corinthians Paul dispensed advice concerning certain jeopardies involved in marriage; in Hebrews 10:1-39 they were exhorted not to forsake (meaning to abandon, renounce) their first day of the week assembling because of these threats of persecution (as the context of verses 25 through 39 indicates), and to exhort each other, as the day of persecution approached, not to so renounce and abandon the new covenant; in James 5:1-20, the declaration that the coming of Christ was nigh could not have referred to the return of Christ, for it did not occur therefore it was not nigh--it referred to the Lord’s coming in these approaching events concerning which all of the apostles were exhorting the members of all the churches in every place; and John, in his epistle mentioned “the last time” in reference to the state of the Jews and of their nation; in the apocalypse he symbolized it as “the hour of trial,” and assured the Philadelphians that the Lord would “come quickly,” in the judgments and rewards that he had repeatedly promised to render.

The foregoing running summary of the expressions in the epistles of the New Testament to these impending events constitutes cumulative proof that the visions of Revelation related to the persecution period of the early church.

5. “To him that overcometh will I make a pillar in the temple of my God, and he shall go no more out”—Revelation 3:12.

This is undoubtedly a reference to the demolition of the old temple. But the reward promised the Philadelphians for their faithfulness was a residence in the new temple, the spiritual temple, which could never be destroyed; out of which they would never be compelled to go, as in the case of the Jews in the destruction of the old temple of Jerusalem. The church is here conceived as a new building; and in this new temple of God the overcomers of the persecutions would be pillars; that is, to uphold the indestructible Cause of Him who had the key of David. The pillar supports the structure. When Samson pulled down the pillars supporting Dagon’s temple, the whole structure collapsed. The faithful constituents in the new building of God would be the supporting pillars to uphold the Cause which would triumph over all persecutions of this approaching “hour of trial.”

The statement of the latter part of verse 12, referring to the “new Jerusalem,” with a new name, simply means that the old Jerusalem, and all for which it stood, would be gone. As stated in chapter 21 of the apocalypse, the old things would pass away, and “behold, I will make all things new.” This new temple would not be the restoration of the old house nor the reconstitutions of its ordinances. The emblem of the new name is used to distinguish a new institution, the church, from Judaism completely. It would not be a new dispensation of old ordinances: “The old things are passed away, behold all things are new.”

The promise to the members of the church at Philadelphia was that in the spiritual temple of the new Jerusalem, in contrast with the old temple of the apostate Jerusalem, the Lord established them as permanent elements of the redeemed society of his church, which nothing could destroy. These principles prevail in the church today, and should ever be a source of strength and encouragement to all of its members.

Commentary on Revelation 3:7-13 by Walter Scott

THE SPIRIT’S ADDRESS TO PHILADELPHIA

(Revelation 3:7-13).

PHILADELPHIA: ITS MEANING AND PRACTICAL SIGNIFICANCE.

Philadelphia was the last Christian city which submitted to the Turk, and of the seven cities named in these addresses it had the longest duration; moreover, it is the only one of the seven whose name is preserved in these modern times, in the name of the well-known American city founded by William Penn.

Philadelphia signifies "brotherly love," and evidently points to the characteristic feature of the work of God in our days. We are satisfied that the Philadelphian state has its rise, unique character, and development equally with the other Church states which have come before us. Why should Philadelphia with a character as equally pronounced as any of the others have no historical origin? We believe it has. At the close of the eighteenth century Christendom had settled down in the stupor of death. Protestantism was living on its name. That century was by no means the most wicked of the Christian centuries, but it was the worst in the sight of God as to its moral state. We judge that the Philadelphian epoch of the Church and the sounding of the midnight cry (Matthew 25:6) are associated events; if, indeed, the latter is not part and parcel of the Philadelphian movement. This was a true revival, a spiritual reformation. A work not of so public a character as the Reformation, but one of equal moment with it. The revival of long-forgotten truths, and their application to the souls and lives of God’s saints, was the Philadelphian work of eighty years ago. Many New Testament doctrines and truths of vital importance to the standing and state of saints were forgotten soon after the death of the apostles. Thank God for their revival in our day. Multitudes who apparently stepped into the blessed grace won for them and us through the energy of the Spirit of God are now giving it up. What next? What follows? Laodicea, pure and simple. In Philadelphia true saints are caught up into the air to meet Christ. In Laodicea mere professors are spued out of His mouth; in the former the Church is preserved, in the latter the mass is rejected.

"Brotherly love" (There is a good deal of Biblical instruction wrapped up in the meaning of personal and common names practically unknown to most readers of the Holy Scriptures through inattention to this branch of study. On the other hand, there is danger, especially to persons of a mystic character of mind, in allowing imagination to take flights of fancy and play fast and loose in the domain of revealed truth. The Reformer, Ursinius, author of the Heidelberg Catechism, ingeniously constructed a statement of the Fall and Redemption from the alleged signification of the names of the first ten antediluvian patriarchs; others have followed in the same fanciful direction. To seek to establish a truth or doctrine on the real or supposed value of a numeral, or significance of a name merely, is to introduce a dangerous principle in Biblical interpretation. The value of numerals, and the signification of names throw many a sidelight on the teachings of Scripture. The origin of many words is lost, but if the origin and early history of names of objects and persons could in all cases be given with certainty it would be found that they express characteristic features or qualities in relation to special circumstances or events. The naming of the animals by Adam would no doubt be in relation to their several characteristics or habits. Professor Max Muller in his "Science of Languages" says: "Analyse any word you like and you will find that it expresses a general idea peculiar to the individual to which it belongs. What is the meaning of moon? The measurer. What is the meaning of sun? The begetter. What is the meaning of earth? The ploughed.") intimates an exclusive company. Divine love in all its aspects is a holy love, one intolerant of evil, for God is love. "Brotherly love," therefore, must partake of the character of its source, which is God Himself. In this respect Philadelphia stands out in marked contrast to Sardis; this latter represents the mass of professing Christians, whilst distinguishing a remnant; the former brings into prominence a true-hearted company, the members of which may be scattered world-wide, but one characterised by love, a love holy and true in its character and one not narrower than the divine circle, "the household of God" (Ephesians 2:19).

PERSONAL ATTRIBUTES and ADMINISTRATIVE AUTHORITY.

Revelation 3:7. "To the angel of the Church in Philadelphia write: These things saith the holy, the true: He that has the key of David, He who opens and no one shall shut, and shuts and no one shall open." It is a circumstance to be carefully noted that the character in which Christ presents Himself here forms no part of His glory as beheld in chapter one. He assumes a moral attitude towards the Church in Philadelphia, one which exactly fits its state of manifest weakness. Here, then, we have Christ in personal character, what He is essentially. He is the holy, He is the true. Others, however, might be that in a qualified degree, so that scarcely gives the force of the words, "the holy, the true." He is both in His own Person. He ever is the embodiment of holiness and truth. Both personally and intrinsically He is "the holy" and "the true." Viewed essentially these are divine attributes (Hosea 11:9; Jeremiah 10:10; Revelation 4:8; 1 Thessalonians 1:9; Isaiah 6:3; 1 John 5:20). Persons and things are spoken of as holy and true, but no created being has the essential moral glory of being The Holy One and The True One. As employed in our text they are really divine titles.

Revelation 3:7 "He that has the key of David." In these words and in those that follow the reference is to Isaiah 22:22. Shebna is deposed and degraded. The treasurer of the royal house of David used his high office to immortalise himself (v. 16). Then the prophet announced the investiture of Eliakim to the administration of the royal authority. The terms of the prophecy in depth and fulness are characteristically Messianic, going far beyond the historical circumstances in the days of Hezekiah. The prophetic announcement of Isaiah (Isaiah 22:22) and the words of the Seer (v. 7 in our chapter), almost verbally the same, imply administrative authority; the former in connection with royalty in Judah, the latter in connection with grace to the Church. The "key" as a symbol denotes undisputed right to enter and exercise all needful authority.

Some, strangely enough, connect "the key of the house of David" with "the keys of death and of hades." They are not identical. The former intimates Christ’s sovereignty in time, the latter His sway in the unseen world in all that concerns the bodies and souls of men. "The keys of the kingdom of Heaven" (Matthew 16:19) were alone committed to Peter to signify delegated authority, which necessarily ceased when his work was done. Peter by his preaching opened the door of the kingdom for Jews in Acts 2:1-47, and for the admission of Gentiles in Acts 10:1-48. The keys having been used, and the doors opened, a successional and vested right in "St. Peter’s keys" is absurd. Peter left the door open; hence they are of no further use.

Revelation 3:7 "He who opens and no one shall shut, and shuts and no one shall open," does so in virtue of having "the key of David," i.e., complete sovereignty. But the reference here is not to admission and rejection connected with either Church or kingdom. It is a "door" of service and testimony that is opened or closed according to Christ’s sovereign pleasure (compare with Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; also with the words following, "Behold I have set before thee an open door"). The treasures of grace and blessing are under the absolute control of Christ, "He has the key," and will not pass it on to another. Hence when He opens or closes a door, who can shut or open? His right to direct His servants is unquestionable, His authority irresistible.

WHAT ALONE CAN MEET THE MIND OF CHRIST.

The zeal of many is unbounded, the orthodoxy of others is unquestionable, a scriptural ecclesiastical standing has been assumed by numerous assemblies of saints, and yet with it all there may be no real answer to Him, the holy, the true. We hold it to be impossible to point to any company of saints on earth and say, "There is the Philadelphian company" of Revelation 3:7-13. What alone can suit the mind of the Lord (and no true-hearted saint would desire to come short of it) is a moral state, the reflex of what He is in essential moral character. God would stamp holiness and truth on His people, and in these morally associate them with His beloved Son. But the work must begin and be continued within, in the soul, and this will result in an outward display to the eyes of the Lord in which He can delight. Sardis is a sight for the world; Philadelphia for the Lord. Yet in painfully realizing the poverty of our answer to Him Who is the holy, the true, we must brace ourselves up in the strengthening thought that the full administrative authority of the kingdom is with Him. He can make good every yearning after holiness and moral conformity to Himself. We abhor with Him every shade and shadow of falsehood. He rouses the integrity of the new man within us to desire only the true. He has, and ever retains, the key of David, and unlocks the treasures of strength and blessing for His beloved people. But sure we are that pretension, boasting, and the declaration of what we are morally or ecclesiastically are in every way opposed to the moral condition suitable to Him. Christ-like people are not occupied with their state or progress. The transforming process (2 Corinthians 3:4) ceases when self, i.e., what we are and what we have done, is before the soul.

Revelation 3:8

ENCOURAGED AND COMMENDED.

Revelation 3:8. "I know thy works: behold, I have set before thee an open door, which no one can shut, because thou hast a little power, and hast kept My Word, and hast not denied My Name." The Church in Sardis walked hand in hand with the world, and so must share its doom (Revelation 3:3 with 1 Thessalonians 5:2). Not so with the assembly in Philadelphia. It walked apart from the world, and so its end is bright (v. 12). The public position of the former, with its abundant religious machinery and works on a large scale and duly chronicled, is in marked contrast with the latter, which has no worldly status, no ecclesiastical organisation, and no works which the world can either admire or publicly note. The works of Philadelphia do not attract the world’s admiration nor draw down the world Great. This is enough for the faithful: "I know thy works." A Philadelphian, one who answers to that character, flourishes spiritually in the shade. It is there, and not under the patronage or smile of the world that his deepest moments of communion are spent with the Lord. "I know thy works," poor and feeble as they are at the best, is enough for cheer and strength till the day of recompense arrives.

But the weakness of Philadelphia need not hinder service and testimony, nor prevent them being of the truest character. To Jesus on earth, Whose only care was to do His Father’s will at whatever cost, the porter opened and none could shut. So here Christ has the unchallenged right to use the key, all authority in Heaven and in earth being committed to Him (Matthew 28:18), He had set before the angel "an opened door." Service for Him and testimony to Him were to be the happy life work of the Church. They need not fear, for no created being can shut that opened door. "No man can shut it," reads the Authorized Version; "no one," or "none can shut," reads the Revised. What strength! In individuals or associations created might is powerless to hinder the service or crush the testimony of those called into personal association with Christ. Our only defense is our weakness. Do we realize it? We have a shut door in Acts 16:6-7, and an open door in 1 Corinthians 16:9.

Then after this gracious and abundant encouragement the Lord proceeds in one unbroken strain of commendation. Not a word of censure. The Church in Smyrna was in suffering, and the assembly in Philadelphia in weakness, and so neither is blamed; the only two of the seven exempted from reproof.

Revelation 3:8 "Thou hast a little power." Not exactly "strength," as in the Authorised Version. The Spirit wrought in resistless energy in the testimony and preaching in the commencement of Christianity, and had the Church continued its life of obedience and dependence the power of the Spirit would have remained in all its fulness.

The Lord has been pleased to make the plenitude of spiritual power dependent to a large extent on our individual and corporate faithfulness, but not so the presence of the Spirit in the Church; this latter is an ever-abiding fact pledged by the Word of the Lord Himself (John 14:16). There was not much to show, nor marked spiritual energy, but there was a little power. The Church in profession is a wreck, and it would be a virtual denial of the corruption and ruin to expect a Pauline or Petrine energy of the Spirit. God cannot work in mighty power in a condition of things which is to the denial of the Name of His Son, the holy, the true. The amount of power was small, but it was actively employed, not held as a mere passive possession. Activity in service and faithfulness to the Word and Name of Christ characterized the angel.

Revelation 3:8 The testimony of Christ was both of a positive and negative character. Thou "hast kept My Word" ("Word," meaning the mind of the Lord as a whole; "words" details; and "commandments," expression of His authority (see John 14:1-31. "Words," in verse 23 should read "word;" "sayings" in verse 24, "words".), positive, and "hast not denied My Name"-- negative. The former involves thorough subjection of soul and conscience to the written Word. In order to "keep" the Word obedience to it must be prompt and unqualified. A slipshod reading of Scripture as a matter of duty, or even its study for intelligence and to equip one more thoroughly for ministerial service does not constitute one a doer of the Word. To keep Christ’s Word at all costs may involve the forfeiture of social and civil distinction and the abandonment of position in the professing Church and in the world. To a true Philadelphian saint Christ’s Word is that which separates him from all to Christ alone at whatever personal cost.

Surely, too, in a scene where almost every religious abomination is attached to the holy Name of the Lord it is a matter of no small moment to stand aloof, to reject every association, even if good and learned men uphold it, if it is to the dishonour of Christ. Elijah in his day, Paul in his, and Luther at a later era were distinguished witnesses for God. During those and other critical periods God had always a company of negative witnesses. It is morally invigorating to trace the steps, reckon up the opposing forces, and mark the brilliant career of men who bravely battled for God and truth; but let us not overlook, as did Elijah, the 7,000 who had not bowed the knee to Baal (1 Kings 19:18). His testimony was the grander of the two without doubt, but theirs was also valued by Jehovah.

A name represents a person, and necessarily supposes his absence. The value of what a person is has its force in the name. In the Name of Christ prayer is all-prevailing (John 14:13-14); to it alone God would gather His saints (Matthew 18:20); in virtue of it our sins have been forgiven (1 John 2:12); and because of it God leads His pilgrim people in paths of righteousness (Psalms 23:3). It is no light matter therefore to be preserved from the denial of Christ in days of abounding iniquity. If we cannot have a bold, distinct, uncompromising testimony of an Elijah character, let us have at least a silent one, yet one that will not deny the Name of the blessed Lord.

Revelation 3:9

CONDEMNATION OF MODERN JUDAISM

Revelation 3:9. "Behold, I will make them of the synagogue of Satan who say they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall know that I have loved thee." We meet with the same party here as in the address to Smyrna. The character of the opposition may not be the same in both Church periods, for the tactics of Satan are varied, but in both the opposition is termed a "synagogue of Satan." The company seems more formed and consolidated at the Philadelphian epoch of the Church; thus "the synagogue of Satan." Those here referred to are necessarily of Jewish nationality, but just as the Jews claimed to be God’s people on earth, and that to the exclusion of all others, so here a traditional, successional Church order and position are assumed. Its true character is exposed by the Lord of the churches. It is a gathering under Satan, and all the more wicked that it has tacked on to it the Name of the holy and true. The pretension to be the Church, to be the people of God, is a false one, a "lie." Our souls and consciences have got somewhat blunted to the solemn state of things around us in which so many true saints are mixed up. The Church-state associations of the day are simply developed Judaism, with certain Christian rites and doctrines added thereto. The saved and unsaved are together addressed as "brethren." The charge could be readily and abundantly proved. We have only to read the New Testament and contrast its teachings with Protestantism as a whole, and then ask: Have we not in our midst and around us a huge system of Judaism in its principles, traditions, practices, and character? Modern Judaism here meets the Lord’s withering condemnation. Popularity, numbers, wealth, and influence are on their side. Philadelphian saints are few, feeble, and of no account. Confronted on every hand with a spurious character of Christianity, which adapts itself to every variety of taste and temperament, the special danger is lest the separate position be surrendered, that an easier path be sought at the expense of a deviation from truth and holiness. A large and increasing party in the professing Church is here termed "the synagogue of Satan." What is it if not that? There never was a moment when human charity was so in the ascendant, and surely never a moment when divine love is so needed. The former says "Union is strength," the latter says "Union in obedience is strength." But the relative positions of those composing "the synagogue of Satan" and the Philadelphian Church are soon to be reversed. The former are to be humbled; the latter exalted. What a reversal of the present order of things! But, more, these Church pretenders shall know that those whom they had despised are special objects of divine love. They "shall know that I have loved thee."

Revelation 3:10-11

EXEMPTION FROM THE COMING HOUR OF TRIAL.

Revelation 3:10-11. "Because thou hast kept the Word of My patience, I also will keep thee out of the hour of trial which is about to come upon the whole habitable world, to try them that dwell upon the earth. I come quickly: hold fast what thou hast, that no one take thy crown." The patience or endurance of Christ was tested to its utmost, but the trial brought out, not impatience and fretfulness, as so often with us, but perfection of such sort as ascended to God as a sweet savour. "The Word of My patience," however, does not recall His past, as fragrant as it is with moral beauty, but refers to the present attitude of our Lord. He sits at Jehovah’s right hand patiently waiting till God makes His enemies a footstool (Psalms 110:1-7 with Hebrews 10:12-13), or, in other words, He waits for the establishment of the millennial kingdom in power and glory. For that kingdom Christ patiently waits in Heaven. When God’s time arrives the heirs are gathered up, changed and glorified (1 Thessalonians 4:17; 1 Corinthians 15:51-55); then God brings into the world His First-Begotten, accompanied by all His heavenly saints (Judges 1:14) and holy angels (Matthew 25:31). "And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed" (Daniel 7:14). What a glorious prospect is thus opened up! A prospect grand to us, but infinitely more so to Him Who waits in patience in the throne of His Father. The Philadelphian saints had revived this testimony and kept it; here termed "the Word of My patience;" kept it midst the contempt and scorn of the proud, worldly, and pretentious party in the professing Church, whose arrogant claims to tradition and succession of ministry, priesthood, and sole right to dispense sacraments wore out the saints and demanded more than ordinary endurance. "Because thou hast kept the Word of My patience, I also will keep thee out of the hour of trial." How ample the recompense for the measure of faithfulness maintained by the Philadelphian assembly! The struggle was no light one. The conflict of Smyrna had been with the pagan world. The struggle of Philadelphia with the religious power. The Church had endured as seeing Him Who is invisible, and waited in patience as did the Lord for the intervention of God.

The wording of the promise is as precise as it is gracious, and effectually disposes of the theory advanced by some, and that to the fear and dread of believers, that the Church or a part thereof shall have to pass through the coming Tribulation to purge itself from its unfaithfulness. No, the guarantee is, "I also will keep thee out of the hour of trial," not brought through it, or kept in it, but entire exemption from it. No portion of the Church shall be in the Tribulation. Jews especially will be the most awful sufferers, for it is pre-eminently the day of Jacob’s trouble (Jeremiah 30:7). Gentiles, too, are embraced in it (Revelation 7:9-17). Lot and Noah were preserved through the respective tribulations of their days; on the other hand, Abraham and Enoch were divinely kept from these same seasons of trial. It is these latter which figure the Church. The hour of trial is "about to come." It is nearing daily, and cannot in the nature of things be much longer deferred.

"The whole habitable world," or civilized portion of the earth. The word here is the same as in Luke 2:1, denoting the Roman empire. All apart from and outside the limits of the empire were regarded as without the pale of civilisation. The geographical sphere of the four Gentile universal monarchies (Daniel 2:1-49), the scene of special light and privilege, is to be subjected to a brief but awful period of trial. This crisis in the world’s history has its place within the last week of Daniel’s celebrated prophecy of seven years (Daniel 9:27). Christendom has yet to answer to God for its abuse of the light vouchsafed and for privilege bestowed. Christianity will judge Christendom. Conscience and the testimony of creation will judge the heathen. But there is one class singled out, and one of ominous signification, "them that dwell upon the earth." This singular expression of moral import has its root in Philippians 3:18-19. These enemies of the cross have settled down in the earth, making it their home, the things and interests of earth bounding their horizon. As a class thus morally distinguished they are frequently referred to in the Apocalypse (Revelation 6:10; Revelation 11:10; Revelation 14:6, etc.). Having deliberately chosen earth instead of Heaven they are tried in that coming hour when the rights of Christ over the earth which is, the prophetic testimony of this book, is to be made good by judgment, in Palestine particularly.

"I come quickly" is the announcement of the Lord’s speedy return from Heaven. It is three times repeated in the last chapter of the book (Revelation 22:7; Revelation 22:12; Revelation 22:20). How can "quickly" be reconciled with a lengthened delay of nigh two thousand years? Ah! we have to adjust our modes of reckoning, and measure time as the Lord does. "Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8). About two days thus measures the period between the two Advents, His first and second.

"Hold fast what thou hast." The characteristic possessions of Philadelphia were Christ’s WORD, Christ’s NAME, Christ’s PATIENCE, and Christ’s COMING. These were to be maintained. Death, desertion, and compromise may thin the company and reduce it to an insignificant, feeble few. But all the more need to "hold fast," and on no account surrender one iota of the truth. The character of the times demands unflinching loyalty to the faith and unswerving devotedness to Christ and to all He has committed to our care. "Know ye not that they which run in a race run all, but one receiveth the prize? So run that ye may obtain" (1 Corinthians 9:24). It is not the start, but the end which determines the fitness to wear the crown. A true Philadelphian is one who continues to struggle on to the end. How needful, therefore, the admonitory words to one and all, to leaders and followers alike: "Hold fast what thou hast, that no one take thy crown." Let go the truth and you lose the crown. What an irreparable loss!

Revelation 3:12

PHILADELPHIAN REWARDS.

Revelation 3:12. "He that overcomes, him will I make a pillar in the temple of My God, and he shall go no more at all out; and I will write upon him the Name of My God, and the name of the city of My God, the new Jerusalem which comes down out of Heaven from My God, and My new Name." An overcomer (Witnesses in Hebrews 11:1-40, Overcomers in Revelation 2:1-29; Revelation 3:1-22. The former refer to Old Testament worthies the latter to New Testament saints.) in Philadelphia is one who, though in weakness, yet holds on his way. His progress is not marked by distinguished achievements, but he struggles on. The deepening conflict strengthens faith, and leads to increasing faithfulness. He holds fast with a tight and tightening grip Christ’s Word, Name, Patience, and Coming. Life itself may be surrendered, but not the things which constitute the crown of his testimony. The weakness of earth is to be exchanged for the stability of Heaven. "Him will I make a pillar in the temple of My God." There will be no material temple in Heaven (Revelation 21:22); there will be one on earth in the time of the apocalyptic judgments (Revelation 11:1-2). "The temple of My God" refers to the sanctuary above. Solomon set up two immense brazen pillars in the porch of the temple remarkable for strength and solidity (1 Kings 7:21). The names of these pillars were Jachin, establish, and Boaz, strength. The allusion in our text is to these pillars. The weak and tried Philadelphian believer, cast out it may be of the orthodox and popular assembly on earth, shall be established and made strong in the eternal blessedness of Heaven. This high position is a fixed and eternal one: "He shall go no more at all out."

Revelation 3:12 "I will write upon him the Name of My God." The blessedness of knowing God, too, shall be the conqueror’s happy portion. But the tale of grace is not yet finished. The city of My God, the new Jerusalem which has her proper home in Heaven (Revelation 21:9-10), pours out her wealth of blessedness to crown the overcomer. Then last, but not least, Christ’s new Name will be graven forever on each one of the conquering band. His new Name indicates His special relationship with the whole scene and sum of heavenly blessedness. While in all things He exceedeth, yet surely we may read these peculiarly rich and full promises as intimating association with Christ in the future scene of glory. How Christ loves to connect us with Himself in the enumeration of these rewards! My God, My Name, etc., occurring five times.

Revelation 3:13 --The address to the angel of the Church in Philadelphia closes with the usual call to hear. May the hearing ear be granted to each reader!

Commentary on Revelation 3:7-13 by E.M. Zerr

Revelation 3:7. The church in Philadelphia was another that did not receive any rebuke in the letters (the one at Smyrna being the other). The most of this verse is used in describing the One who is authorizing this letter. Holy and true may be said of all true servants of God but it is true of Christ in a complete sense. Key of David refers to the authority that was predicted for Christ because he was to come into the world as the most noted descendant of that great ancestor. (See comments at chapter 1:for meaning of key.) That explanation will show why the opening and shutting are mentioned as pertaining to Christ and not to any mere man.

Revelation 3:8. I know thy works is said in the sense of approval since everything said about this church is good. The open door is figurative and means the door of opportunity to advance the Gospel as it is expressed at 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. No man can shut it. Man can hinder and persecute the disciples but he cannot actually prevent them from carrying out the Gospel life in the world. Hast a little strength. They are commended for being faithful even though their strength is not great, a condition which they cannot help. Kept my word means they had been true to the commandments in the word of God. Not denied my name means they were not ashamed to confess the name of Christ as explained at verse 5.

Revelation 3:9. Synagogue of Satan is commented upon at chapter 2:9; say they are Jews and are not is explained at the same place. Worship. This term comes from about 12 different Greek words and has a variety of meanings. A complete extract from the lexicon on the subject may be seen at Matthew 2:2 in the first volume of the New Testament Commentary. At our present passage the word refers to an act of courtesy or admiring respect, as if to congratulate another over some favor that has been granted him. That favor is expressed by the words to know that I have loved thee.

Revelation 3:10. Word of my patience denotes that they had endured according to His word. As a reward for their patience the Lord will keep them or preserve them when the hour of temptation (or trial) comes. Such a promise is so far-reaching, that it could refer to the specific siege of persecution that the pagan government was about to wage against the church, or to tribulations from the world in general.

Revelation 3:11. Behold is an expression to arouse attentive interest. I come quickly would apply to the personal coming of Christ to judge the world, or to the close of their life at which time all opportunity for service will cease. In either case the important thing is to hold that fast which thou hast which means to maintain their present life of faithfulness. That no man take thy crown. Not that one man can literally get possession of a crown that belongs to another. But if a disciple suffers the enemy to mislead him it will cause him to lose his crown.

Revelation 3:12. Him that overcometh is equivalent to being faithful until death. Make a pillar is a figure of speech signifying a fixed or permanent place in the favor of God, and go no more out emphasizes the same thought. Write upon him . . name of the city. Another figure meaning the faithful servant will be recognized as a citizen of the celestial city. (See Philippians 3:20.) My new name means a name that will signify a victorious life for Christ. (See comments at Revelation 2:17.)

Revelation 3:13. He that hath an ear is explained at Revelation 2:7.

Commentary on Revelation 3:7-13 by Burton Coffman

Revelation 3:7

And to the angel of the church in Philadelphia write.

PHILADELPHIA

The very name Philadelphia arouses our interest, as one of the great modern cities of the United States bears the same title. "Here is the seventh and last occurrence of this word in the New Testament, the other passages where it is found being: Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; and 2 Peter 1:7 (twice).^[25]

Philadelphia is supposed to have been founded between 189 B.C. and 138 B.C., either by Eumenes, king of Pergamum, or his younger brother Attalus; but, "one thing is certain: its name commemorates the loyalty of Attalus to his brother."^[26] The word means "lover of his brother," a fact evident in these events: (1) a false rumor of Eumenes’ assassination led to Attalus’ acceptance of the crown, which he relinquished when his brother returned to Greece, and (2) Attalus resisted Roman encouragement to overthrow Eumenes and become king.^[27]

The great earthquake which devastated twelve cities in the very district where these seven churches lay (17 A.D.) was particularly destructive in Philadelphia, due to its being nearest the fault line. For an extended period afterwards, there continued to be many more earthquakes, especially at Philadelphia, which was called the "city of many earthquakes." Some of the citizens refused any longer to live within the city proper.

Philadelphia was also the city that tried to change its name. After Tiberius’ help in rebuilding after the earthquake, they tried to name their city "Neocaesarea," meaning "New Caesar," but the name never became established. They tried again in the reign of Vespasian to name the place "Flavia" after the name of his dynasty; but this too failed to catch on; thus the city twice tried to name themselves after their "god," but failed! It is difficult indeed not to see a consciousness of this in Revelation 3:12.^[28] "Still another name of the city was Decapolis, because it was considered one of the ten cities of the plain. And in addition to all these names, it sometimes bore the title of Little Athens."^[29] There were many temples and centers of learning in the city. The grape industry in the area resulted in the practice of rites connected with the pagan god Bacchus (Dionysus). The present name of the place is Ala Sheher, "the Red City," so named, not from the bloodshed there, but for the volcanic earth of its location.^[30]

Up until the current century, Philadelphia was nominally Christian, with about one fourth of its population professing Christianity, leading to the comment of Gibbon that, "Among the churches of Asia, Philadelphia is still erect, a column in a scene of ruins, a pleasing example that the paths of honour and safety may sometimes be the same."^[31] Still, Philadelphia suffered the terrible subjection under the Turks who followed Tamerlane, who had subjected the city in 1403, and is said to have "built about it a wall of the corpses of his victims."^[32] "Of whatever remnant of Christianity may be left in Philadelphia today, there are no statistics."^[33] Following the edict of the League of Nations in 1922, practically all the Christians were deported.

^[25] William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 67.

^[26] Robert H. Mounce, op. cit., p. 115.

^[27] Ibid.

^[28] Ibid.

^[29] E. J. Banks, op. cit., p. 2366.

^[30] E. M. Blaiklock, op. cit., p. 122.

^[31] (Gibbon, as quoted by Blaiklock), Ibid., p. 123.

^[32] E. J. Banks, op. cit., p. 2366.

^[33] E. M. Blaiklock, op. cit., p. 122.

These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:

Holy ... true ... These attributes of Christ are clearly appropriate for a church maintaining their love and faith in Christ in the midst of pagan culture.

Key of David ... openeth and none shutteth ... shutteth and none openeth ... This verse is clearly related to the principal problem which confronted the Philadelphian church. That problem was Jewish opposition. Secular Israel, still in power over the Jews in a religious sense (this was prior to 70 A.D.), still pretended to have final right of determining who should or should not enter heaven, sternly resisting the claims of the Christians that they, the Christians, were the true Israel of God. To enforce their claims, the Jews cast out of their synagogues all Jews who accepted Christ, and the existence of that situation in Philadelphia when Revelation was written points squarely to the sixties and not to the eighties or nineties, be cause there were evidently Christians who desired to continue in fellowship with the Jewish synagogues, if it had been allowed. Paul, it will be remembered, attempted to maintain such a fellowship throughout his missionary efforts, always going first to the synagogues. This passage emphasizes the truth that, "It is Christ alone, and no longer Israel, who can give men entrance into the messianic kingdom."^[34] "Christ speaks as he by whom alone comes entrance to the Church, the spiritual house of God."^[35] The imagery of "key of David" and other expressions here is from Isaiah 22:25-25, where the king of Israel deposed Shebna and appointed Eliakim as the chief-steward. The analogy is that Judaism has been replaced by Christianity as the true religion.

The key of David ... therefore means, "undisputed authority to admit or exclude from the New Jerusalem (heaven)."^[36] We also agree with Mounce’s opinion that, "This is an intended contrast with the practice of the local synagogue in excluding Christian Jews."^[37] However, there are further implications of this passage that are exceedingly important in understanding the New Testament, especially with reference to the kingdom of Christ (the church). The "key of David" means that, "Christ possessed the throne of David, and that the government was upon his shoulder (Isaiah 9:6)."^[38] The annunciation angel promised Mary the mother of Jesus that God would give her Son "the throne of his father David" (Luke 1:31-33); and this verse is an indication that God had kept his promise. Acts 13:33-34 indicates that the prophecy of the "sure mercies of David" was fulfilled in the resurrection of Christ; and the prophecy of the rebuilding again of the tabernacle of David (Amos 9:11-15) was determined by the apostles and elders in Jerusalem to have been fulfilled by the establishment of the church to which all of them at that time belonged. Added to all of these prophecies, declared by inspiration to have been fulfilled, is the pronouncement of Peter on Pentecost to the effect that God’s raising up one after David to sit upon the throne of David was a prophecy of the resurrection of the Son of God (Acts 2:29-33). Wallace’s summary of this is:

Jesus has the throne of David, the tabernacle of David, the sure mercies (blessings) of David, and the key of David in every spiritual sense of these terms ... These passages teach that the house of David was perpetuated in the kingdom of Christ, his Church.^[39]

^[34] George Eldon Ladd, op. cit., p. 59.

^[35] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1076.

^[36] Robert H. Mounce, op. cit., p. 116.

^[37] Ibid.

^[38] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace Publications, 1966), p. 100.

^[39] Ibid., p. 101.

Revelation 3:8

I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.

A door opened ... Many see here a promise of opportunity; but, in the light of the preceding verse, it appears that the door of admission into the church, the messianic kingdom identified with the church, - this is the door meant. "It assures the church of how futile were such excommunications as the Jews were leveling against them."^[40] Beckwith and Mounce concur in this interpretation. However, both of these with many current scholars, hold there is a difference between the church and the kingdom; but throughout this series of commentaries, the position has been maintained that the church and the kingdom are one institution, not two, and that the "everlasting kingdom" mentioned by Peter (2 Peter 1:11) is not a different kingdom, but the eternal phase of the present kingdom. There are many New Testament references regarding the "open door" of opportunity (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Acts 14:27, etc.); but, with reference to all such doors, it is not necessarily true of them that "no man can shut." That promise pertains to the door of God’s holy church.

Hast a little power ... The general weakness of the church at Philadelphia is stated here. Despite this, the congregations here and at Smyrna are the only two against which the Lord uttered no condemnation. A church does not have to be large to be true and to be approved by the Lord.

Didst keep my word ... didst not deny my name ... This means simply that the church there had been faithful to their trust; but by contrast with other congregations mentioned in these letters, it could indicate that the principal sins of those not approved were those of not keeping the Lord’s word, and of denying his name. For further comments on "the name of the Lord," see under Revelation 2:3.

ENDNOTE:

^[40] James Moffatt, op. cit., p. 366.

Revelation 3:9

Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

This verse is not to be understood in the literal sense at all. Christians would not be honored by having anyone worship before their feet, nor could God be pleased by such a thing. What is done here is to take the ancient Scriptures regarding the Gentiles "bending before" Israel (Isaiah 60:14) and to state that the reverse is true now. The Jews were once God’s chosen people, an honor forfeited by them in their rejection of the Son of God. "These words echo the words of the prophets telling of the coming of the Gentiles to do homage to the people of Israel, and of bowing themselves down before the soles of their feet."^[41] The fulfillment of this came when the Gentiles bowed them selves before the feet of Christ, the true Israel; and the fulfillment of Jesus’ words as given by John here will occur when Jews are converted and bow themselves before Christ, with whom Christians are identified as being his spiritual body on earth. It is wrong to read this as if it declared any wholesale conversion of Jews at some future time. Throughout the ages, many faithful Jews have received Christ, and they are still doing so; and in this the prophecy is continually being fulfilled. Thus, in what Moffatt calls "the grim irony of providence,"^[42] "what the Jews fondly expected of the Gentiles, they them selves will give to the Gentiles. They will play the role of the heathen and acknowledge that the church is the true Israel of God."^[43] After the Babylonian captivity, many Jews were settled in the district where these seven cities lay, and in time many of them became wealthy and powerful. "They were proud of their national privileges (which, by inference, they still enjoyed), and powerful in numbers and wealth, no doubt despising the Jewish Christians as traitors."^[44]

^[41] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 481.

^[42] James Moffatt, op. cit., p. 367.

^[43] Robert H. Mounce, op. cit., p. 118.

^[44] J. R. Dummelow, op. cit., p. 1976.

Revelation 3:10

Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell on the earth.

The word of my patience ... Of several interpretations advocated regarding this, that of Trench as quoted by Earle seems the best: "It is much better to take the whole Gospel as the word of Christ’s patience, everywhere teaching, as it does, the need of a patient waiting for Christ."^[45]

I will also keep thee from the hour of trial ... This figures prominently in the theories of millennialists, who take the passage as emphasizing that Christians shall be delivered from not through the great trial, "implying the rapture of the church before the time referred to as "the great tribulation."^[46] "The thrust of the verse is against this interpretation. It was precisely because the church was faithful in time of trial that Christ in turn will be faithful to them.’"^[47] This view of the passage harmonizes with the great high-priestly prayer of Jesus who did not pray that the Father would take his disciples "out of the world" (John 17:15), but that they would be faithful in the world. Furthermore, the promise of Luke 21:17 is explanatory of what is meant here. What Christ promised is safety through trials, not exemption from trials. "There is no promise in Revelation that God’s people shall escape suffering and death, but there is the promise that no harm can come to their souls."^[48]

The hour of trial ... What is the great trial which is coming upon the whole world? Primarily, the meaning is the great persecution that was upon the point of breaking out against the church. We agree with Beasley-Murray that it is certainly possible that, "an identical period of trial is referred to in both Revelation 2:10 and Revelation 3:1."^[49] The looming persecution against the church is starkly evident in all the New Testament books, and hardly any of them failed to address the situation. In fact, the principal burden of the great prophecies about to be unveiled was that of strengthening and encouraging the church against that very event. That it is here called "the hour" of trial does not mean that it will be over in an hour, or even in any relatively short time. "In the hour of trial" means "in any hour of trial." As Beasley-Murray said, "This is not a designation of a period of time, but of the trial itself."^[50] A secondary meaning applies the text to the final judgment. "In principle, the same promise would fit the judgment as the great trial for the whole human race."^[51] From Matthew 24, etc., all should be familiar with this quality in prophecies regarding such events.

^[45] Ralph Earle, op. cit., p. 520.

^[46] Walvoord as quoted by Robert H. Mounce, op. cit., p. 119.

^[47] Ibid.

^[48] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 58.

^[49] G. R. Beasley-Murray, op. cit., p. 101.

^[50] Ibid.

^[51] John T. Hinds, op. cit., p. 59.

Revelation 3:11

I come quickly: hold fast that which thou hast, that no one take thy crown.

I come quickly ... It is wrong to read this as if it said in the next few months or few years. Scholars love to give it that meaning; but it cannot be denied that, "Quickly may also mean suddenly, or unexpectedly."^[52] Why was a word with such a double meaning used? Simply because a double meaning was required. The great persecutions would indeed come quite soon, within months after this Revelation was written; where as, the judgment would not occur for millenniums, a fact which the exact words of the sacred writers allowed for, even though they themselves might not have understood this. Indeed, it is not likely that they did fully understand it. See comment on this in my Commentary on 1Peter under 1 Peter 1:12. For identically this same reason, the Lord used the word "generation" (Matthew 24:34), having the double meaning of "those who are now alive," and of "the race of Israel." The first meaning applied to the destruction of Jerusalem, and the second applies to the Second Advent.

Hold fast ... is an admonition to continued fidelity. Some had already given up the struggle.

That no man take thy crown ... Regarding the crown of life, see under 1 Peter 2:10, above. The possibility of another’s taking the crown of a Christian does not have reference, as Plummer thought, to another’s receiving the crown the Christian forfeits, but to the fact that those who through deception, seduction or social duress may influence a Christian to forfeit his crown through sin. It is true, however, that if a Christian forfeits the crown, another will take the place he lost. "Jacob received Esau’s crown; Matthias Judas’s; and the Gentiles that of the Jews."^[53]

^[52] Edward A. McDowell, op. cit., p. 59.

^[53] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 112.

Revelation 3:12

He that overcometh, I will make him a pillar in the temple of my God and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.

He that overcometh ... That is, the conquerors of earth’s allurements and temptations. Hendriksen’s great book on "More than Conquerors" comes to mind frequently through the repeated use of this expression.

A pillar in the temple of my God ... Like all of the similar promises to these churches, this is a promise of eternal life. The mention of the new Jerusalem and the new name require this understanding of it. "The temple, then, and the pillar are both figurative; and all reference to the historic church, or to position in it are excluded."^[54]

Despite the interpretation advocated above, many insist on seeing the temple here as meaning the church, and the reference to the pillar as a promise of security and stability in it for the faithful Christian, a view supported by Paul’s frequent mention of the church as "the temple" of the Holy Spirit, etc. Wallace was of this opinion. There is also the additional consideration that in the new Jerusalem, there shall not be any temple (Revelation 21:22). Nevertheless, the overwhelming impression remains that the Lord was here speaking of eternal life. Many of the figures in Revelation are not always used in strictly the same sense. Of course, it is true, also, that the overcomer shall be established in the church with safety and security; but the greater fact of inheriting eternal life seems to be more in keeping with the similar promises prevailing throughout this series to the seven churches.

I will write upon him the name of my God ... Addressed to Christians in a city which at least three times had changed their name, trying repeatedly to write upon themselves the "name of their God," this seems peculiarly appropriate. Some intimations of this glorious naming of God’s children in eternity is seen in the fact of their being now baptized into the sacred triple name (Matthew 28:18-20) and of their wearing the name of Christ in the title Christians. We cannot say what may be implied beyond this in heaven.

ENDNOTE:

^[54] Isbon T. Beckwith, op. cit., p. 485.

Revelation 3:13

He that hath an ear, let him hear what the Spirit saith to the churches.

What the Spirit saith to the churches ... All of these seven messages are to all of the churches in perpetuity; and what is said to one, especially regarding promises, is said to all.

Commentary on Revelation 3:7-13 by Manly Luscombe

Philadelphia (Revelation 3:7-13)

The City--Philadelphia was founded in 140 BC by the king of Pergamos. The name, Philadelphia, means “brotherly love.” It was a center of Greek culture, learning, and language. The city was destroyed by an earthquake in 17 AD and had suffered many tremors since then. This whole region is a very active earthquake area. The volcanic ash made the soil excellent for vineyards. Today the city is called Ala-Sekar and has a population of about 10,000.

The Church--Again, we have no record of this church being planted. The best information is that while Paul spent 3 years in Ephesus he taught in many cities in this region. It is assumed that during this time many of these churches were started.

Things Commended—(1) Jesus has set before this church an open door, which no man can close. The meaning is generally understood to be that, while the church is weak (has little power), yet she has remained faithful. Therefore, Christ is assuring them that the right-of-way to spiritual joy will not be denied them. (2) While Sardis was threatened by the coming of Christ, this church has nothing to fear. The coming of Christ, to the faithful, is a promise, not a threat. If you are faithful, the coming of Christ brings hope and encouragement. If you are not faithful, the coming of Christ brings fear and dread. (3) Jesus promises them that the synagogue of Satan will be made to recognize and respect the faithful Christians. Remaining faithful is urged even when persecution comes. All of us will have an “hour of trial” in which our faith will be put to the test. This persecution will come to the whole earth, not just Philadelphia. (4) God promises to “brand” the faithful by writing on them: The name of God--The name of the city of God, the New Jerusalem--The New Name.

Things Condemned--Only good is spoken about this church.

Sermon on Revelation 3:7-13

Secure In Christ

Brent Kercheville

We all want to have a feeling of security. From home alarms to seat belts we want to feel secure in the things we are doing. Christ also wants to give his people a feeling of security. In this message to the church of Philadelphia, Christ tells them about the sure promises they have by being his devoted followers.

Jesus’ Self-Description

As Jesus opens his message to the church in Philadelphia he calls himself the holy one and true one. Further he says that he has the key of David. Whatever he opens no one will shut and whatever he shuts no one will open. This is a curious beginning mainly because this is not how Christ is described in the first chapter. Up to this point Christ’s description has used imagery found in the first chapter of Revelation in each of the letters to the seven churches. This is the first time that Jesus’ self-description does not use a previously used image of Christ in Revelation.

What is Christ saying about himself? The holy one and true one are both messianic titles (Mark 1:24; John 6:69). Christ is the one they are to put their hope and trust in. He is the holy and true Messiah. Christ also says that he has the key of David. This image comes from Isaiah 22:22 where the key represents authority over the kingdom. Christ has complete authority concerning his kingdom. If he opens doors, then those doors stay open. If he closes doors, then those doors stay closed. Jesus holds power over salvation and judgment. This imagery will be important in Christ’s message to the church in Philadelphia.

Christ’s Open Door

Christ begins by noting that he knows their works. In fact, Jesus does not have any condemnation for this church. Everything Christ says is in praise and encouragement of these Christians. Christ says that they have little power. This probably indicates that this is a church that is smaller in number and in impact in the community. Nevertheless, these Christians have kept Christ’s word and had not denied him. These Christianswere small in number and presence, looked down on and persecuted, but they were faithful. This point is an important reminder for us in a world that glorifies mega-churches. People today often look merely at the size of a church, assuming the bigger the better. Some even think that something is wrong if you are not a large church. Christ’s message is that physical size is not important. Faithfulness is what is important. The church in Philadelphia apparently is small in its power to make an impact in their city. However, this church does not have any condemnation against them. While every church desires to grow numerically, size does not necessarily define faithfulness.

Christ says that he set before them an open door which no one is able to shut. There are many different ways commentators have viewed what is being told to these Christians. But we need to tie this point to the context of Revelation 3:7. Christ has the key of David and what he opens cannot be shut. Christ has opened a door for the Christians in Philadelphia. The key of David refers to Christ’s kingdom. Christ is the holy and true Messiah who has authority as he rules in his kingdom. He has opened the door for entrance into his kingdom which no one can shut.

This is a picture that Jesus repeatedly used while he taught on the earth to help us understand that he was opening the way to salvation and participation in the kingdom.

So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. 8 All who came before me are thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. (John 10:7-9 ESV)

And someone said to him, “Lord, will those who are saved be few?” And he said to them, 24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. (Luke 13:23-24 ESV)

Christ has established an open door to salvation. Christ is the way to find the grace of God and only through Jesus can people be saved from their sins and from the wrath to come.

Christ is writing to Christians, however. I do not believe that Jesus needs to remind these Christians about the open door of salvation to the world. The point that Jesus is specifically making to these Christians is that their salvation and participation in the kingdom cannot be lost because of the things that happen to them. The intended imagery is seen when we bring in the contrast of Revelation 3:9. These Christians have been rejected by the Jewish synagogue. The Jewish synagogue is actually a synagogue of Satan. We have seen Jesus use this image before to the church of Smyrna in Revelation 2:9. Just as with the church at Smyrna, these Christians in Philadelphia have been rejected, persecuted, and cast out of the synagogue. But that did not mean that their salvation had changed at all. This did not mean that they were not in God’s kingdom. The door the kingdom of Christ remains open to them even though the doors to the synagogue have closed.

IGNITE: This is such a precious promise given to us by our Lord. It does not matter what people do to us or what may happen to us, we do not lose our salvation or standing in God’s kingdom. It does not matter how fierce the suffering is that we face, our suffering does not mean that we have been rejected by God. Too often people place their eternal security upon what is happening in their lives. People think they are saved in good times and people think God has rejected them during bad times. This is one of God’s great and precious promises. You are saved regardless of what happens to you in this life. Consider the words of Paul who teaches us the same thing.

What then shall we say to these things? If God is for us, who can be against us? ³² He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? ³³ Who shall bring any charge against God’s elect? It is God who justifies. ³⁴ Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. ³⁵ Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? ³⁶ As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” ³⁷ No, in all these things we are more than conquerors through him who loved us. ³⁸ For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, ³⁹ nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:31-39 ESV)

Nothing physical can affect our spiritual state before God. When we choose to pursue Christ and devote ourselves to him, there is nothing that can happen to remove us from our salvation. All you must do is choose Christ and choose to never walk away from him.

Revelation 3:10 continues this picture. An hour of trial is coming upon the whole world and those who dwell on it are going to be tried. Christ will keep these faithful followers. It is important to observe that Christ is not saying that they would not also participate in the suffering and hardships. They already are experiencing hardships and it will continue. Looking back at the church at Smyrna which also did not have any condemnation against it, Christ told them the same thing. They were going to experience tribulation and needed to be faithful to death. However, the one who conquers will not be hurt by the second death. Christ makes the same promise to these Christians in Philadelphia. They will be kept from the hour of trial coming on the whole earth. They will not be kept physically (as we see in Revelation 6 with the souls who have been slain for the word of God and their testimony about Jesus), but they will be kept spiritually. Christ is calling on his followers to serve even though suffering. If your definitionof God’s mercy and divine power is that he will not let you suffer, then you do not know the God of the Bible. God does not devote his energy and power to keep you from suffering, contrary to popular religious teaching today. God devotes his energy, divine power, and grace to save you from the second death. We must see that this is the point to the Christians. God will not save you from physical suffering or death. That is not God’s purpose. God’s purpose is to save our souls from eternal punishment. Therefore, hold fast to the word of God and the faith you have in Christ (see Revelation 3:11).

To The Conquerors

A pillar in the temple of my God.This pictures security and permanence in the temple of God. A pillar cannot be removed. It is a critical part of the structure. To those who overcome there is no fear of ever being removed from God’s kingdom or his grace.

Write on him a new name.This image carries with it the idea of ownership. These Christians are the true holy people of God. Christ will put his name on them. This shows that his faithful followers are his.

IGNITE: What a blessing to know that we also have these two great blessings working in our lives. Christ takes ownership of us. Christ declares that those who are devoted to him are his true people. We are his and we are never to be removed from his temple. We are part of his kingdom, receiving his blessings, and can never lose our hope regardless of the things that happen to us.

Verses 14-22

Rev 3:14-22

7. LETTER TO THE CHURCH IN LAODICEA

Revelation 3:14-22

14 And to the angel of the church in Laodicea write:--See notes on 2:1. Laodicea was located east of Ephesus, near Colosse.

These things saith the Amen, the faithful and true witness, the beginning of the creation of God:--These words refer to Christ. See notes on 1:5. Since the church at Laodicea was "lukewarm," it was appropriate for Christ to refer to himself as "the faithful and true witness." This thought is also expressed in the one word "Amen." In Colossians 1:16 Christ is referred to as being in the creation with the Father. Hence, it would not be out of place to say that he was the beginner or author of creation. Saying that he was the "beginning of the creation of God" doubtless was intended to impress the Laodiceans with the thought that he had all divine authority to command; hence, obedience was imperatively necessary.

15 I know thy works, that thou art neither cold nor hot: would thou wort cold or hot.--As was said to the other churches, the Laodiceans were told that Christ knew their works. For the church at Philadelphia the Lord had only praise; for the Laodiceans, only censure. In describing their spiritual condition he uses three terms--cold, hot, and luke-warm. He declares that they were neither cold nor hot, and expressed the wish that they were one or the other. The comparison here is based upon water at different degrees of temperature. Either hot or cold, it is palatable; being neither --lukewarm--it is nauseating. So the condition of the Laodiceans spiritually was deeply offensive to God. To be hot means that they should have been fervent in their zeal in God’s service. It is easy to understand how that would be better and more pleasing to God than their utter indifference, but just why God would prefer their being cold is not so easily seen; commentators are not agreed on this point, nor exactly on what class is referred to as being in the cold state. Since "cold" and "lukewarm" have about the same significance when used to describe members of the church without zeal for God, it is concluded by some that "cold" refers to those who have made no profession of serving God--the unsaved. But why should one unsaved be preferred to one whose professed Christianity lacks piety, earnestness, and zeal? In short, one who is indifferent, self-satisfied, and heartless? It could not be because it would be finally any better for the individual, for both characters will be lost. The unsaved man might be more easily aroused to realize his lost condition than the self-satisfied Christian could be aroused from his sleep, because of being deceived in thinking himself safe. A more probable reason, however seems to be that the lukewarm Christian will do the church more harm than the unsaved sinner. Inconsistent and hypocritical members of the church exercise a more deadly influence against the truth, and keep more people from obeying the gospel than outright sinners. This is often made evident by those who justify their refusal to enter the church on the ground that they are "better than some in the church."

16 So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth.--This expression, when changed into literal language, means that God will reject such professed Christians. This is plain proof that they are actually no better than those who never entered the church; and, as already suggested, their position renders them more detrimental to it.

17 Because thou sayest, I am rich, and have gotten riches, and have need of nothing; --These words seem to assign a reason why they were lukewarm, and also why Christ urged them to reform. "Riches" may refer to material or spiritual things, or to both. Those rich in material goods usually are unduly self-confident; those who are cold and unconcerned in spiritual things consider that they have enough and do not need anything. Both are self-deceived, as the next expression clearly shows.

and knowest not that thou art the wretched one and miserable and poor and blind and naked:--The saddest thing about the lukewarm Christian is that he does not realize his true condition and the fatal results that will finally come to him. If he did, he would not remain lukewarm. He thinks himself in need of nothing when, in fact, he is poor, blind, naked, wretched, and miserable. He is in a wretchedand pitiable condition, but wholly unconscious of the fact.

18 I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest; and eyesalve to anoint thine eyes, that thou mayest see.--The Lord’s counsel here is beautifully impressive. Material things of much value are used to express spiritual lessons. The worth of true Christianity could not be better expressed than by refined gold. White garments are said to be the righteous acts of the saints. (19:8.) We clothe the body for both protection and decency. Righteousness protects the soul against sin and prevents the shameful inconsistency of professing one thing and practicing something else. Eyesalve would suggest that they carefully consider God’s word, applying its teaching to themselves, till they could fully see their pitiable and sinful condition. This would bring them back to a full realization of their true state and bring about a happy reformation.

19 As many as I love, I reprove and chasten: be zealous therefore, and repent.--Rebuke and chastening are evidences of genuine love, when they are properly given. Of course, divine perfection would prevent the Lord’s giving them improperly. We are told that "whom the Lord loveth he chasteneth," and that too, "for our profit, that we may he partakers of his holiness." (Hebrews 12:6; Hebrews 12:10.) For that reason he commanded them to be zealous and repent, and the command comes down to all similar characters now. Repentance leads to a change of conduct; the lukewarm person becomes zealous.

20 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.--This language is a touching appeal to impress the necessity of heeding the exhortation in the two preceding verses. It is in striking contrast with the severe rebuke for their coldhearted indifference to the Lord’s service. The lessons taught by the imagery are too evident to be misunderstood. One knocking at a door for admittance indicates the Lord’s appeal to them to give him and his service a place in their hearts. In this he takes the lead. Opening the door or refusing to do so brings out man’s ability and the conditional nature of acceptance with God. Perhaps the custom then was to speak as well as knock upon the door. Yielding to the demand of the voice and opening the door shows man’s willingness to have the Lord for a divine guest. Association at a meal has always indicated friendship. Lukewarm saints renew their spiritual strength when they invite the Lord to become their guest. Eliminating all figures of speech the thought is, by following the Lord’s teaching, we become zealous Christians, which is the lesson of this text.

21 He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne.--As a reward for overcoming--completing the work which the Father guve him to do--Jesus was granted the honor of sitting at God’s right hand as head of the church, Priest and King. (Ephesians 1:19-23; Hebrews 8:1; John 18:36; Philippians 2:7-11.) The word "throne" indicates authority, dominion, and power. He was given this position because he overcame. Sitting with God upon his throne means that the Father gave him the right to rule as king. In like manner those who overcame by doing Christ’s commands were to be given authority to rule with him. This faithful Christians do by teaching and practicing his laws by which men are to be governed spiritually. Only in this way can the Lord reign over men. His law has been revealed to the world through the apostles and perpetuated by the teaching and lives of his disciples. He has made no other provision for its dissemination. All faithful Christians, therefore, share with him in ruling through his truth--here called sitting "down with me in my throne." This is the same truth, from a different view-point, as is expressed when Christ’s disciples are called "the salt of the earth." (Matthew 5:13.) As Christians are agents through whom men are saved (1 Timothy 4:16), so they are agents through whom Christ reigns. Hence, they sit with him in his throne--that is, rule with him. It is called the Father’s throne because he gave it to Christ; it is Christ’s because he, as a descendant of David, sits upon it; it is David’s (spiritually speaking) because the Savior had to be of his family--the "throne of his father David" being the only one promised him. (Luke 1:32.) In like manner the throne in the final state is that "of God and of the Lamb" (Revelation 22:1), yet the rule is then turned back to the Father (1 Cor. 15 24-28.)

22 He that hath an ear, let him hear what the Spirit saith to the churches.--See notes on 2:7.

ADDITIONAL OBSERVATIONS

1. The language of these letters clearly indicates the individual and personal responsibility of man to God. Each congregation received its praise or rebuke, or both, just as its own case required. Even the distinct classes in each congregation were pointed out and held to account for their peculiar sins. The principles that "God is no respecter of persons" (Acts 10:34), and that "each one of us shall give account of himself to God" (Acts 10:34), are verified in these letters in a most unmistakable manner.

2. Each letter closes with one or more promises on the condition that the individual "overcome." This logically implies that these rewards would be lost, if one failed to overcome. This also implies individual ability either to fail or to overcome. The exhortation would be without meaning, if this were not true. The sum of all the rewards mentioned to these churches shows how much one may lose by disobedience. They include so much that no one can be saved who loses them. This will be amply clear, if all of them are written together. In these conditional promises we have the strongest possible argument that Christians may be finally lost; or, that the doctrine, "Once in grace, always in grace," is not true.

3. In order that the full force of this argument on the possibility of apostasy may appear, the rewards that may be lost by failing to overcome are listed here. They are as follows

1. Privilege to "eat of the tree of life, which is in the Paradise of God." (Revelation 2:7.)

(2) To receive a "crown of life" and not be "hurt of the second death." (Revelation 2:10-11.)

(3) To receive the "hidden manna," "white stone," and "new name." (Revelation 2:17.)

(4) To receive authority to rule the nations. (Revelation 2:26-27.)

(5) To be "arrayed in white garments," not have name blotted "out of the book of life," and be confessed before God and angels. (Revelation 3:5.)

(6) To be made a "pillar in the temple of my God" and have the names of God and Christ written upon him. (Revelation 3:12.)

(7) To be allowed to sit with Christ in his throne. (Revelation 3:21.)

As all these may be lost, how much more would one have to lose to be eternally lost? The answer is, nothing.

Commentary on Revelation 3:14-22 by Foy E. Wallace

The letter to the church at Laodicea.—Revelation 3:14-22.

1. “These things saith the Amen, the faithful and true witness, the beginning of the creation of God"—Revelation 3:14.

The God of Amen means the God of truth, as stated in Deuteronomy 7:9 : “Know ye therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations.” The repeated expression the faithful and true witness, refers to the things of the apocalypse -the absolute certainty of all the announcements made by his angels and agents in all of the visions.

The reminder that he is the beginning of the creation of God is the same in substance as that he is Alpha and Omega, meaning that he is the beginning as well as the end, the first as well as the last. It carries the same affirmation as in John 1:3, “all things were made byhim; and without him was not anything made that was made.” It means that in the beginning with God he was the active principle in creation, and is the Lord over all creation by primogeniture right--that is, the exclusive right of inheritance belonging to the firstborn. This right possessed by Jesus Christ is also affirmed by Paul in Hebrews 1:1-14 : “God . . . hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds . . . being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.” In priority of existence, having been the agent of all creation, he is Lord of the new creation, the whole spiritual realm.

2. “Thou art neither cold nor hot; I would thou wert cold or hot”—Revelation 3:15-16.

While outward rejection may, in some sense, appear to be preferable to cold profession, it does not seem in harmony with the grace of redemption to make this passage mean that God would rather these Laodiceans had never accepted the gospel at first. The purpose of the comparison is to rebuke lukewarmness, which produces nausea. It means that fervency is a condition of fidelity. Fervent heat (2 Peter 3:10) means intense heat; and fervent water is boiling water; and in Romans 12:10, Paul admonishes the members of the body to be “fervent in spirit, serving the Lord.”

The Lord’s aversion to the state of lukewarmness is expressed in the warning I will spew thee out of my mouth. The advocates of the absolute and unconditional security of the believer have appropriated the words of Paul in Ephesians 1:13, that the believer is “sealed with that holy Spirit,” to their dogma of the impossibility of apostasy, by claiming that a sealed believer cannot get out. Aside from the fallacy of the argument itself, the Lord’s statement to the Laodiceans explains how an unfaithful believer does get out--he is spewed out, by the Lord Jesus Christ himself.

3. “Because thou sayest, I am rich, and increased with goods, and have need of nothing”—Revelation 3:17-19.

Based on this statement the Lord said: I counsel thee. He informed them, with words of severity, that they were wretched, and miserable, and poor, and blind, and naked-- which, without any other words to be added, simply meant that they were in utter spiritual destitution. He recommended, in their own dialect of merchandising, that they buy of him a gold of greater value than their material wealth; and the white raiment of righteousness to clothe their nakedness; so that the shame of thy nakedness does not appear: as yet, their nakedness had not been exposed; it was within their membership. This note of judgment was a warning of the divine exposure of their spiritual nakedness.

To correct their state of spiritual blindness the Lord admonished them to anoint thine eyes with eyesalve, that thou mayest see--to get rid of their self-deception. This figurative language, of course, cannot be literally applied. The eyesalve meant spiritual enlightenment, as in Psalms 19:8 : “The commandment of the Lord is pure, enlightening the eyes.” The gold which the Lord persuaded them to buy meant the raiment of righteousness, as in 1 Peter 5:5 : “Be clothed with humility”; and Revelation 7:14 : “These are they . . . which washed their robes, and made them white in the blood of the Lamb.”

These are strong analogies employed by the Lord counselling the Laodiceans to seek the true riches. There were no charges of the evils of error which existed in some of the churches. The Laodiceans professed the truths of the gospel, but with a materialistic apathy which rendered them unconscious of being out of communion with Christ. To assure them of divine love and concern for their restoration, Jesus said: As many as I love, I rebuke and chasten. The severity of his rebuke was not rejection but a sign of love which seeks to prevent their condition reaching that stage. The mandate, Be zealous and repent, meant the zeal of repentance itself; that it could not be performed in the apathy and passivity of their present attitude. In Matthew 12:41, Jesus said that the people of Nineveh “repented at the preaching of Jonah,” but in referring to that event in the book of Jonah, it reads: “When God saw their works.” That is evidently the meaning of the zeal of repentance. It cannot be performed in nonchalance

4. “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 3:20.

Here is the note of deep affection in the metaphor of the common meal, which the ancients regarded as a manifestation of fraternal confidence. The old term sup here signifies spiritual communion, which the Lord offered to restore with the Laodiceans. In common parlance today the word fellowship is in vogue.

The remedial import of this high light in the Lord’s persuasions to Laodicea, is that reconciliation begins with Jesus Christ. He reverses here the order of Matthew 7:7 : “Knock, and it shall be opened unto you.” Here the Lord himself knocks, asking that they open unto him. The people of old accompanied their knocking with addressing those inside, in order that they might know who was knocking, and thus whether to open. Jesus here announces himself as the One seeking admission; but he does not force entrance. Here the truth of free moral agency incidentally appears--man can receive or reject divine overtures.

5. “To him that overcometh will I grant to sit with me in my throne”—Revelation 3:21.

Here is the constructive figure of a sitting court to which the faithful would be given admission to sit with Christ in his throne, to be associated with Christ in his spiritual rule. In Revelation 2:26 this rule is said to be with “a rod of iron,” which, as previously stated, means the invincible power of the truth, or gospel of Christ. In 1 Timothy 2:11-12, the apostle taught Timothy that this rule is in process now, and that reigning with Christ is concurrent with living with him.

This enthronization with Christ simply stated means that as Christians are governed by the rule of Christ, in this compliance with his teaching they become a part of his government. The immediate imagery of this passage therefore is, that the faithful victors over the persecutions, having exemplified obedience to his rule, are seated with Christ the Conqueror in his ruling throne. This picture is culminated in the throne scene of the martyrs Revelation 20:4, as shown in the commentary on the verses of that chapter.

Commentary on Revelation 3:14-22 by Walter Scott

THE SPIRIT’S ADDRESS TO LAODICEA

(Revelation 3:14-22).

GENERAL CHARACTERISTICS.

In the first four churches Christ presents Himself in some part of the character in which He is beheld by the Seer in Revelation 1:12-16, but in each of the last three He gives fresh revelations of Himself. The circumstances in these latter are wholly different from those in the earlier churches, and hence the presentation of Christ is in exact keeping with the several closing Church states herein depicted.

Whatever the general condition of the Church may be at any period, Christ never deserts it. When it ceases to be a vessel of testimony for God, a light bearer in darkness, then the sentence of excision (Revelation 3:16) is finally executed, but that day, though nearing, has not yet arrived. The Church in its outward testimony for God is owned and recognised, and can be addressed in its Church standing. God has not yet rejected the professing Church, nor should we. We deplore its evils, and reject complicity with iniquity practiced under its shadow, but it is still God’s witness on earth, the pillar and ground of the truth (1 Timothy 3:15) and the olive tree of testimony (Romans 11:1-36). The unconditional threat and its execution are very different things. The former has been announced; the latter is yet future. Laodicea, representing as it does the last phase of the professing Church, has not yet been publicly disowned (v. 16). Its Church standing is a fact as positive as that of any of the previous churches. Laodicea may have departed in life and practice more than any of the others, but its position before God is unquestionable, and on that ground it is addressed.

The Church in these two chapters is spoken to in its public, professing character as the House of God in which the highest privileges are enjoyed; hence it is the scene of weightiest responsibility and the first subject of divine judgment (1 Peter 4:17). The Church, when viewed as the mystical Body of Christ, being the aggregate of all true believers on earth, is necessarily exempt from judgment. Human administration enters largely into the former; whereas the latter is the fruit alone of God’s Holy Spirit. The true and the false may enter the "House." The true only can enter the "Body." No real believer need fear being involved in the peremptorily expressed threat of judgment conveyed in verse 16. "Caught up" and "spued out" intimate the respective destiny of the true and the false, of believers and mere professors. This latter being so loathsome to Christ that thorough rejection by Him is the only way in which His holiness can be publicly vindicated.

In the address to Philadelphia there is no reproof. Here there is no praise.

TITLES OF THE DIVINE SPEAKER.

Revelation 3:14 "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." The marginal reading in our English Bibles, "in Laodicea," is correct, and not that in the text, "the Church of the Laodiceans." The titles are singularly appropriate to the Church of the last days; they just suit the present Laodicean condition of things. The angel as usual is addressed. The Church standing is thereby recognised. The spiritual condition of this assembly even in Paul’s day, thirty years previously, caused the apostle great mental conflict (Colossians 2:1). Various causes contributed to this Church’s ruin, the chief of which were pride, material wealth, and self-satisfaction. In these it gloried. How fitting therefore these titles!

(1) "These things saith the Amen." This is a Hebrew word signifying what is fixed, true, unchangeable. The force of the word may be found in Isaiah 7:9; Isaiah 65:16, where the words "believe" and "truth" are literally Amen. Its equivalent in Greek is in our well-known "verily," duplicated in the Gospel of John, and only there, occurring about twenty-five times. It implies divine certainty. Here, however, it is not employed as in other parts of the sacred volume as an adverb, but its use with the definite article points to another glory, another descriptive title of our blessed Lord. The Church has utterly failed in making good the promises and truth of God. In Christ both are secured. In His Person we have the guarantee that every promise and every truth will be Amened (see also 2 Corinthians 1:20).

(2) "The faithful and true Witness." The highway of the ages is strewn with wreck. Every witness for God, individual and corporate, has failed save One. The Church, so richly endowed with truth and privilege, is the worst offender of any of the witnessing company from Adam downwards. Has it been a faithful custodian of the treasures of divine grace? Is it a true witness to the character of God? Is it the living expression on earth of Jesus Christ, of what He was and is? Alas, no! The Church has shut Him out. Hear its jubilant strain, "I am rich and increased with goods, and have need of nothing," not even of Christ, the Church’s life and glory. He, thus driven out, yet lingers about the door, taking His stand outside. "Behold! " this wonder of wonders, "I stand at the door and knock," and such is His attitude to-day. The Church is the most responsible witness which has ever appeared, and it is now a huge wreck. It is being morally ruined, not by open enemies, but by professed friends. Boastful, proud, loaded with wealth, and content while Christ is outside! Such was Laodicea, such is the Church today. She has been neither a faithful nor true witness. But Christ is, and thus once again the heart is relieved as it turns from the wreck and ruin around to Him. What a rest to the spirit! Herein is a firm ground for faith amidst the ecclesiastical upheavings everywhere. Christ is God’s Witness.

(3) "The Beginning of the creation of God." The creation set up under the headship of Adam has, whether ecclesiastical, social, or governmental, gone from bad to worse. "The corruption of the best thing," i.e., the Church, "is the worst of all corruptions." The world seems ready to enter on its last plunge into the vortex of iniquity. Ritualism is working towards popery, and Rationalism towards infidelity. The former system will be headed up, not in the Pope, but in the Antichrist; the latter will be fully represented in a man unnamed in the divine Word, but termed "the beast," characterized by brute force, a blasphemous, persecuting, murderous personage, inspired by Satan. These two men may be alive now for aught we know, and as Jew and Gentile were united in the crucifixion of our Lord, is it not fitting that the respective forces of Ritualism and Rationalism which are ruining the Church should, when the restraining influences are removed and things are fully developed, be headed up in a Jew and a Gentile? Laodicea is compounded of two Greek words signifying people and righteous, and really intimates the struggle now fiercely raging in every land by the peoples to obtain their rights, real or supposed. The forces of anarchy and order are confronting each other, and soon Europe, if not in a more extended area, will present the grim spectacle of the subversion of all constituted authority, with anarchy and the peoples for a brief season triumphant, turning earth into a pandemonium (Revelation 6:12-17), when out of the moral, social, and political chaos a stern hand grasps the helm, with one tyranny exchanged for another, and finally creation is again set under Christ, the beginning of the creation of God (Psalms 8:1-9; Ephesians 1:10-22, etc.). "This very title, therefore, intimates the ruin of the now 6000 years old creation, of which the Church is the last witness. The extensive and magnificent system of things, celestial and terrestrial, animate and inanimate, of which Christ as Man is here termed "the Beginning," is the creation spoken of in our text. The millennial kingdom is referred to. If, therefore, in the previous titles of the divine Speaker we are turned from the Church to Christ, from its ruined testimony to Him as the Securer of Truth and Promise, and the faithful and true Witness, here our hearts adoringly rest on a scene of ineffable blessedness, on another creation of which Christ is "the Beginning." (*There are at least four headships ascribed to Christ: (1) Headship of the body (Colossians 2:19). (2) Headship of the Race (1 Corinthians 15:22; 1 Corinthians 15:45-49; i.e., those in Christ, Galatians 3:28, 2 Corinthians 5:17). (3) Headship of Creation (Colossians 1:15-17; Colossians 2:10). (4) Headship of every Man (1 Corinthians 11:3). United to Him gives the thought of the first; "in Him" is involved in the second; dignity is conveyed in the third; and lordship in the fourth. "The beginning of the creation of God" is a title involving His headship.)

Revelation 3:15-16

NAUSEOUS STATE OF THE CHURCH.

Revelation 3:15-16 "I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. Thus because thou art lukewarm, and neither cold nor hot, I am about to spue thee out of My mouth." "I know thy works" is seven times repeated in these addresses according to our English Version, but in the Revised and other critical editions of the Scriptures the formula is omitted in the address to Smyrna and in that to Pergamos. To the angel in Ephesus and Thyatira other items are added to the works of which the Lord says, "I know;" while in the case of Sardis, Philadelphia, and Laodicea, "I know thy works" refer to the general state and condition of these churches. The pregnant sentence, however, "I know" occurs seven times, being addressed to the angel of each assembly. Omniscience, a divine attribute, is thus seven times affirmed of our Lord. To Philadelphian weakness this assertion of the Lord’s absolute knowledge of that which is unknown to man, yet known to Him, is a truth full of strength. To Laodicea in its luke-warmness, with its show, and boast, and wealth, the all-seeing eye of the Lord searching the recesses of the heart must be an intolerable thought. What the Lord here specially notes is the lukewarm condition of the angel. This last phase of the Church is the worst. Men would find a deeper evil in Thyatira. The Lord declares the most nauseous state to be that into which Laodicea was sunk, a state moreover in which the angel positively gloried. The terms used are "cold" and "hot," not "dead" and "alive." Had these latter been employed the truth of being saved or lost might have been in question, but "neither cold nor hot " is predicated in relation to their state to Him. Total indifference to Christ, not hatred, is implied in the term "lukewarm." (*"The Lord speaks here only of the condition of those who stand in relation to Himself." -- Hengstenberg. It is not at all the question as to whether the angel was spiritually alive or dead, converted or unconverted, but of the moral state of one standing in a certain accredited relation to the Lord)

We do not hold with some that the lukewarm condition of Laodicea springs out of the Philadelphian state of the Church. Such an interpretation is beset with insuperable difficulty, but, undoubtedly, the coldness and death of Sardis, with the weakness yet warmth of Philadelphia, had left but a feeble impression on the general condition of Laodicea. We take it that the legalism of Thyatira, the moral insensibility of Sardis, and the rejection of the truth and position of Philadelphia, with, of course, other causes, contribute to produce the Laodicean condition of that Church, i.e., absolute indifference to Christ. What can the Lord do with it? Had it been cold, an active position taken up, or hot, as manifesting a measure of spiritual activity, then something might have been done. But an undecided, neutral position towards Christ and the truth is one so hateful that it must be got rid of without delay. The last phase of the Church is its worst. Philadelphia is cheered with the promise, "I come quickly." Laodicea is threatened with judgment, "I am about to spue thee out of My mouth." Both promise and threat are presented as at hand. It has been remarked more than once that the last four phases of the Church run on concurrently to the end. The mass in Thyatira and Sardis are involved in the doom pronounced on Laodicea, whilst the remnants in these churches equally share in one distinctive blessing of Philadelphia-- "caught up." The Lord’s Coming is not referred to in the address to Laodicea. Its public repudiation as God’s witness will be effected by the translation of the heavenly saints. In other words, the removal of Philadelphia and the rejection of Laodicea are coincident events, the latter being dependent on the former. Christendom, which commenced its history under the brightest auspices, will close under the darkest cloud which has ever rested on the course of human responsibility.

Revelation 3:17

THE PROUD BOAST AND THE LORD’S CONDEMNATION.

Revelation 3:17 "Because thou sayest, I am rich, and am grown rich, and have need of nothing, and knowest not that thou art the (The definite article is inserted by Darby, Kelly, Plumptre, and others.) wretched and the miserable, and poor, and blind, and naked." Philadelphia has not a word to say for itself. Laodicea has. In fact, in almost every respect these two churches stand out in sharp contrast. "Thou sayest." There was not only a self-satisfied condition in the Church, but the proud boast of it is here recorded: "Thou sayest, I am rich." The city could boast of its material wealth, the Church would equally boast of its riches. It has added, moreover, to its wealth: "Am grown rich." Without doubt the Church in Laodicea had influence, numbers, gifts, showy attainments, intellectual acquirements, and other attractive qualities, and in the possession of these it prided itself. Alas! these things at the expense of spirituality, of a true and fervent love to Christ, can only be regarded as a curse, and must sooner or later, if not repented of, end in judgment. In their own estimation "they had need of nothing." They had neither heart for Christ nor desire for His presence. They could boast while immediate judgment was announced (v. 16), and Christ the Church’s life and glory was standing outside (v. 20). The Laodicean condition is the special danger in these days.

What is the Lord’s estimate of its state? What is the sum and character of Laodicean wealth in His eyes? "Thou art the wretched (one) and the miserable (one)," besides being "poor, and blind, and naked." The definite article (omitted in the Authorised Version) adds considerably to the point and force of the Lord’s judgment of Laodicea. "The wretched" and "The miserable," or "pitiable," the concentration of extreme misery, and the subject beyond all others of pity. They were poor, as destitute of true riches; blind to their state and to the Lord’s glory; and naked, as destitute of divine righteousness. There is one other feature to complete the awful picture presented of this Christless Church: "AND KNOWEST NOT." Its actual condition before the Lord was absolutely unknown to it. Had there been the slightest recognition of its need there would have been hope. All was utter insensibility. Nothing, therefore, remained but loathsome rejection.

Revelation 3:18

LAODICEA’S THREEFOLD CONDITION AND THE LORD’S THREEFOLD GRACE.

Revelation 3:18 "I counsel thee to buy of Me gold purified by fire, that thou mayest be rich; and white garments, that thou mayest be clothed, and that the shame of thy nakedness may not be made manifest; and eye salve to anoint thine eyes, that thou mayest see." The three main characteristic features of Laodicea were their poverty, their nakedness, and their blindness; and these are what the Lord, ever gracious, here offers to meet. He might have commanded, but no, He counsels, "buy of Me gold purified by fire." "Buy" need present no difficulty. Christ has the treasures of grace, the wealth of Heaven at His disposal. He fixes the terms on which He sells: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money, and without price" (Isaiah 55:1). Your title to come, to buy, is your need and poverty. "Gold" purified or refined by fire points to divine righteousness, tested and tried; without it, oh, how poor! with it, how rich! "White garments" are declared to be the righteousness of saints, i.e., their righteous deeds (Revelation 19:8), which would cover their moral nakedness and the shame of it as well. "Eye salve" is for spiritual discernment.

Revelation 3:19

THE LORD’S LAST APPEAL.

Revelation 3:19 "I rebuke and discipline as many as I love; be zealous therefore and repent." The Lord does not, as some suppose, speak in the first member of our text of saints in Laodicea. He states a truth common to both Testaments (Proverbs 3:11-12, and Hebrews 12:5-6). The passage does not assert its application to any special class of saints. The Lord had just been speaking in tones of unusual severity. The circumstances called for it. The stern rebukes administered to the angel were to be followed by an act of irremediable judgment -- "spued out." But for Christians, then and now, they were to know that the Lord’s rebukes, and His still severer chastening, were the fruit of love, not of an arbitrary dealing as perchance by an earthly parent. "Be zealous therefore and repent." The Lord would rouse them out of the torpor and insensibility in which they were sunk. He would rekindle their interest. Has this exhortation to be "zealous and repent" reached the conscience of the Laodicean Church? It is the first step towards recovery. Has it been taken? By the mass, no. Thank God, individuals have given heed, and do hear the call to repent. But the general mass is drifting on, and Laodicea is now being fully developed as the characteristic Church state of to-day. The judgment of the professing Christian body, as announced in Revelation 3:16, is inevitable and at hand.

Verse 20

CHRIST STANDS, KNOCKS, AND SPEAKS.

Revelation 3:20 "Behold, I stand at the door, and am knocking; if any one hear My voice, and open the door, I will come in unto him, and sup with him, and he with Me." This touching and tender call has for centuries been the foundation of Christian song and sermon. The last appeal addressed to the collective body is contained in Revelation 3:19; this is spoken to individuals only. Between the threat of rejection (Revelation 3:16) and its execution the Lord takes an outside place: "Behold, I stand at the door," thus morally disowning the professing Christian body. The Lord both knocks and speaks. What a rich display of grace in the worst of circumstances! The Lord neither commands to buy (Revelation 3:18) nor forces an entrance. He counsels in the one case, and knocks in the other. "I stand, . . . and am knocking." It is a present and continuous action. The continuity of both actions is affirmed: He stands, He knocks. The Lord will not force His presence where and when it is not desired. To the disconsolate travellers to Emmaus "He made as though He would have gone further" (Luke 24:28). They constrained Him to enter, saying, "Abide with us: for it is toward evening, and the day is far spent. And He went in to tarry with them." In the presence of Jesus risen all is changed, He becomes the host and they His guests (v. 30). "If any hear My voice, and open the door, I will come in unto him, and sup with him, and he with Me." It is the last season of communion ere the night of judgment dawns. It is essentially individual. If denied Church fellowship, how exceedingly sweet the promise! The voice here is not that of Christ in quickening power, nor is it the knocking of salvation at a sinner’s heart. The word to sinners is, "I am the Door: by Me if any man enter in he shall be saved" (John 10:9). They have not to knock, for it is an ever open door, and they have simply to enter in. To believers the word is, "Knock, and it shall be opened unto you" (Luke 11:9). But in our text He continues standing and knocking. He wants the place in the hearts of His own. He will make a feast for us even now; together with Him we joy and rejoice, but He dispenses the joy.

Revelation 3:21-22

PROMISE TO THE OVERCOMER.

Revelation 3:21 "He that overcomes, to him will I give to sit with Me in My throne: as I also have overcome, and have sat down with My Father in His throne." The "throne" is the sign and symbol of royal authority and dominion. How did Jesus reach His Father’s throne and sit down with Him in that exalted seat? Not by inherent right only! But by His life of patience and death for His Father’s glory. The conqueror’s path lies open to us. His example is our cheer. His footprints our guide-marks. The reward to the overcomer is undoubtedly a glorious one, but by no means exceeding those addressed to the Philadelphian conquerors. Association with Christ as Son of Man in His kingdom is here the promised blessing. The kingdom will be universal in extent (Psalms 72:8; Zechariah 14:9; Psalms 8:1-9); righteous in administration (Psalms 72:1-7; Psalms 45:7; Isaiah 32:1); and everlasting in duration (Daniel 7:27; 2 Peter 1:11; Daniel 4:34). Jerusalem on high will be the capital seat of the heavenly department of the kingdom (Revelation 21:1-27). Jerusalem on earth forms the metropolitan city of the kingdom here (Jeremiah 3:17). The Laodicean conqueror is promised association with Christ in His kingdom and glory. Surely a rich and full reward for the brief if rough struggle in overcoming the Laodicean element environing us on every hand. But the contest must be maintained to the end.

Revelation 3:22 --Then follows the usual call to hear, which fitly brings these Church addresses to a close.

Commentary on Revelation 3:14-22 by E.M. Zerr

Revelation 3:14. See the comments at Revelation 1:20 for significance of Angel. The Amen is given special meaning here by the words the faithful and true witness. This is logical since the word amen means "so be it" or is an endorsement of some stated or implied fact. A true witness would not endorse any declaration that was not correct. The beginning of the creation of God. This is equivalent to the statement in Colossians 1:15 that Christ is "the firstborn of every creature." The reader will do well to see the comments at that place also on a number of verses following it. The "beginning of the creation" coincides with John 1:1-3 where Christ is said to have been "in the beginning," then explains it with the declaration that "all things were made by Him."

Revelation 3:15. I know thy works. Again this is used in the sense of disapproval for it is followed immediately with something that is bad. I would thou wert cold or hot. The figure is based upon the idea of food and its agreeableness to the taste. Some articles are supposed to be eaten hot and others cold. If either kind becomes neutral on the subject of temperature it will be objectionable. Also there are some articles of food that are suitable in either condition, but it is not desired that they be between the two states. On that basis as an illustration the Lord desires his disciples not to be neutral.

Revelation 3:16. No parable or illustration should be strained in the application. This one does not teach that God would be pleased at all with one who is cold in his religious practices--that point is not being considered in the least in this illustration. The only idea is with the comparative preference for something cold over a lukewarm article. When we make the application the reason for this preference is evident. If a professed disciple is cold it will be clearly recognized by the world, and lie will not have much influence in keeping others from the service of Christ through his example. On the other hand, a lukewarm disciple may be a tolerably good man so that others may admire him. Yet lie is not urgent in advising them to be busy in the Master’s service and consequently his influence will be detrimental to the cause of Christ and for that reason lie will be rejected. Retaining the same subject matter for his figure, the Lord threatens to treat this church as a man would a piece of food that he took into his mouth and found it had become lukewarm; he will spew (spit) it out of his mouth.

Revelation 3:17. The outstanding thought in this verse is to show how much a church can be self-deceived as to its real condition. Doubtless it possessed all of the things named of a temporal nature. One of the evil effects of earthly riches is to mislead their owners into a feeling of independence or self-sufficiency. That is why Jesus speaks of "the deceitfulness of riches" in Matthew 13:22. The condition of this church was the opposite to that of Smyrna which was poor in this world’s goods but was rich in faith. Our present case is one of complete deception, for the church had concluded that it had need of nothing. We often hear the remark that some man "is independently rich," which is just the state of mind the church at Laodicea was cherishing. The Lord admits that those people did not know (or realize) what their actual condition was from a spiritual standpoint. Wretched is definedby Thayer, "Enduring trials and troubles." They had a good many conflicts because of their lack of spiritual worth, but their confidence in their wealth gave them a false sense of triumph over them all. Miserable virtually refers to the same condition as being wretched and their deception covered their situation also. Poor in faith while rich in the perishable things of this world. Blind means their eyes of faith had become entirely afflicted with a spiritual cataract developed from their corroding wealth, and hence they could not see that they went naked.

Revelation 3:18. Gold tried in the fire is a figurative name for faith (1 Peter 1:7.) White raiment consists of the righteousness of the Lord’s people (chapter 19:5), and the People could have such raiment to wear if they would follow a life of righteous conduct. Annoint thine eyes. In 2 Peter 1:9 the man who lacked the qualities named in that chapter is said to be "blind," and on that basis the church at Lao-dicea needed to use the anointment of those virtues to remove the cataract from their eyes.

Revelation 3:19. Love in this place is from the word that signifies the warmest sentiments of affection. It. makes a strong and unusual situation to say that such treatment of loved ones is the very proof of that love. Yet that is a principle that is true whether a human or divine Parent is being considered. (See Hebrews 12:6; Hebrews 12:9.) Be zealous therefore. Since these stern rebukes are evidence of the Lord’s love for them, it should induce them to repent with zeal which means to be active about it. The fundamental meaning of repentance is a change from one condition to another for the better. These people were relying on their temporal wealth for gratification and were poor in faith. They now should take on a sincere interest in the spiritual things of Christ and begin serving him by righteous living.

Revelation 3:20. The specific subject matter for the various churches seems to have been completed. This verse represents the general attitude of the Lord toward all human beings. The door is that of the heart into which Jesus will enter if given a welcome. He will not force an entrance into a man’s life, for the only kind of service that will be pleasing to Him is a willing service. Hence the human heart must respond to the call of the Lord. Sup with him, and he with me. In old times it was one of the surest indications of hospitality for a man to eat with another. It also was a token of recognition and endorsement. (See Mark 2:16; 1 Corinthians 5:11.) This mutual supping between Christ and his host is a figure of speech to indicate the great intimacy that He offers to share with a human being if permitted to do so.

Revelation 3:21. Him that overcometh means one who is faithful under all trails and difficulties. Sit with me in my throne is another figurative expression, meaning that such a person will be regarded as having right to that fellowship with Christ in the kingdom, that is stated in 1 Corinthians 4:8 and 1 Peter 2:9.

Revelation 3:22. He that hath an ear is commented upon at Revelation 2:7.

Commentary on Revelation 3:14-22 by Burton Coffman

Revelation 3:14

And to the angel of the church in Laodicea write:

LAODICEA

Laodicea is a word which has come to stand for lukewarmness, indifference and compromise. Some theorists make a big point out of what they affirm to be the meaning of the word: "Its name designates it as the Church of mob rule, the democratic church, in which everything was swayed and decided by popular opinion."^[55] We are reluctant to accept this, be cause the town was actually named by its founder Antiochus II (261-246 B.C.) after his wife Laodice.^[56] It was situated in the same general vicinity of the other six cities addressed in this series, on the great Roman road to Syrian Antioch. It was never much of a fortress, due to the vulnerability of the water supply, "which came principally by a vulnerable aqueduct from springs six miles away to the north in the direction of Hieropolis ... Laodicea could hardly stand a determined siege."^[57]

Laodicea was a banking center with a great deal of wealth. One of the great industries was that of wool and woolen garments, featuring a fine quality glossy black wool from Phrygian sheep; another industry was that of drugs developed in connection with the medical school there. One of the famous Laodicean remedies was a "Phrygian eye-salve" which was supposed to cure inflammation. Blaiklock speculated that this probably came from dried mud from one of the numerous hot springs in the area.^[58] This information illuminates the charges which the Lord made against the church of this city, in his words, "Thou art miserable and poor, and blind, and naked" (Revelation 3:17). It is as though he had said, "You are spiritually bankrupt in spite of all the banks, looms and pharmacies in the city."

Particularly noticeable was the wealth of Laodicea. Following the great earthquake which demolished the place in 60 A.D., they rebuilt at once from their own resources, declining the lavish gifts offered by the emperor. Scholars who suppose that Laodicea could not have recovered so quickly as a date in the late 60’s for Revelation would indicate that they have failed to take their great wealth and self-sufficiency into account.

One other significant fact of the environment is that of the hot springs, which when mixed with water from the colder springs resulted in a lukewarm, nauseous mixture totally unsuitable for drinking purposes.

Laodicea suffered the same kind of general decline that came to the whole area in subsequent centuries, finally falling to the Turks in the 14th century. Today, it is called Eski-Sheher, meaning "old town," the capital of the Turkish province of the same name. The population in 1955 was 122,755.^[59]

The church at Laodicea was one of a group of three congregations known to us from the writings of Paul. He directed that two of his epistles should be sent there (Colossians 4:16). "These were the Colossian letter and another which has been lost, unless the epistle to the Ephesians is meant."^[60] This church received, along with Sardis, the strongest of our Lord’s denunciations, there being no compliment of any kind extended to them.

^[55] J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), p. 72.

^[56] E. J. Banks, ISBE, p. 1836.

^[57] E. M. Blaiklock, op. cit., p. 124.

^[58] Ibid., p. 125.

^[59] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 1, p. 710.

^[60] Isbon T. Beckwith, op. cit., p. 487.

These things saith the Amen, the faithful and true witness, the beginning of the creation of God:

The Amen ... This denotes the one in whom verity is personified."^[61] There is also the sense of completeness and finality in it. Before Christ, there was no other; and after him there is no other.

The faithful and true witness ... The faithfulness of Christ is affirmed in this, a truth often overlooked. As deity, Jesus Christ had no need of faith in the sense of its use today; but "as a man" he walked in faith, implicitly trusting all that the Father had promised. In the ultimate sense, all human justification derives from the perfect faith and perfect obedience of Christ.

The beginning of the creation of God ... Plummer pointed out that the words here bear two possible interpretations:

The two meanings are: (1) that which would make Christ the first created thing of all things God created, and (2) that which would understand Christ as the Source of all the things God created.^[62]

Plummer and many other able scholars declare the second meaning to be the one intended here. "The words mean, the one from whom creation took its beginning."^[63] The agreement with Colossians 1:16 is probably intended, for the church in Laodicea received Colossians.

^[61] Ibid., p. 488.

^[62] A. Plummer, op. cit., p. 115.

^[63] Isbon T. Beckwith, op. cit., p. 488.

Revelation 3:15

I know thy works, that thou art neither cold nor hot: I would that thou wert cold or hot.

Two possible meanings of this are intriguing, and either one or both could be correct. Which is the right turns upon what Jesus meant by "I would thou wert cold or hot." If the Lord’s reprimand here is the rough equivalent to, "You Laodicean Christians are just like the notoriously lukewarm drinking water in your town," then he meant that the Christians should be either like good cold drinking water, or like a beneficial hot drink from one of the thermal springs. On the other hand, if the "lukewarmness" here has reference solely to the spiritual temperature of the people, then he could have meant that he could prefer them to be cold, "because a lukewarm Christian can do the church more harm than an outright enemy of the faith."^[64] Others have explained the possible meaning thus, "An honest atheist is more acceptable to the Lord than a self satisfied religious man."^[65] Whatever, exactly, was meant, the principal idea is devastatingly clear. This church had lost its enthusiasm, zeal, and excitement concerning their holy religion. Through the ages they have come to stand for the most disgusting thing on earth, a fat, lazy, self-righteous and complacent church, basking in their own presumed achievements, but wholly unacceptable to the Lord.

^[64] John T. Hinds, op. cit., p. 62.

^[65] G. R. Beasley-Murray, op. cit., p. 105.

Revelation 3:16

So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth.

Neither hot nor cold ... The contrast is between the hot medicinal waters of Hieropolis, and the cold pure waters of Colossae."^[66] Thus, the church was providing neither refreshment for the spiritually weary, nor healing for the spiritually sick.

I will spew thee out of my mouth ... This is a shocking figure, but one of the most expressive in the New Testament. Strangers entering Laodicea for the first time, when they tried to drink where the hot spring water and the cold came together, would usually "spew it out."

ENDNOTE:

^[66] Robert H. Mounce, op. cit., p. 125.

Revelation 3:17

Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked:

How strange that God’s people in such a place were destitute of spiritual graces. There was plenty of money, but they were poor; there was plenty of the finest clothing on earth, but they were naked; there was healing for many in the medical school, but they were blind. This is a sad commentary upon the way things are today with many Christians who live in the affluent society, with plenty of everything except that alone which can prevent their being like the Laodiceans, miserable and poor and blind and naked.

And knowest not ... The worst thing about their condition was their total ignorance of the true nature of it. They had evidently mistaken "the good life" for the righteous life. They boasted of their riches and professed to need nothing whatever; and yet they were the neediest of all. May all Christians pray that they may not be self-deceived concerning their own spiritual condition. What can be done for the hypocrite who does not know he is a hypocrite, for the spiritual beggar who is dreaming that he is rich, or for the naked sojourner who images that he is fully clothed?

Revelation 3:18

I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest; and eye-salve to anoint thine eyes, that thou mayest see.

It is evident that the lack of the Laodiceans was precisely in those areas where they fancied they were the strongest. The allusion to Laodicean wealth, their garment industry, and their "Phrygian eye-salve" is evident.

Buy of me gold refined by fire ... This is a metaphor of true fidelity in Christ Jesus, as suggested by 1 Peter 1:7; but the expression, "Buy of me" is particularly interesting. "the of me is emphatic,"^[67] indicating that the true wealth is procurable only from the Son of God. Neither the banks of Laodicea nor the gold mines of Pangaeus can supply the blessed "riches in Christ" without which all mankind is miserable and poor and blind and naked. Furthermore, the very fact of a purchase being required in this command raises the question of what shall be tendered in order to receive the gold refined by fire? Lenski quoted Isaiah 55:1 in this context:

Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price (Isaiah 55:1).

Lenski’s comment on this is: "Buy for nothing! This is the strange wonderful gospel buying."^[68] With due deference, how ever, to the respected Lenski, the riches in Christ are not avail able "for nothing," but without money, there being a world of difference in the two propositions. The very thing wrong at Laodicea was that they were proposing to enjoy true riches of Christ for nothing. The same is true of a great deal of the current religious world around us today. Among the things that "in a sense" must be exchanged for the true riches are an obedient faith in Jesus Christ. However, it is only "in a sense" that such may be called "buying." There is no quid pro quo that may be tendered in order to receive salvation; and it was probably this that Lenski intended.

And white garments that thou mayest be clothed ... Like the buying, above, this represents something which to some degree, at least, must be provided by the wearer, Christ, of course, being the only source. The apostles commanded that one should keep himself "unspotted from the world" (James 1:27). White garments of righteousness are supplied by the Lord to the baptized believer; but there is no promise of any such thing to the believer or unbeliever who will not be baptized. Thus, people are here commanded to "buy" white garments.

And eye-salve to anoint thine eyes, that thou mayest see ... This demanded purchase, like the others, may not be had for money; but that does not mean that it is available upon any other terms than the one laid down in Scripture. "The commandment of the Lord is pure, enlightening the eyes" (Psalms 19:8). The only eye-salve, therefore, that will do spiritual blindness any good is the word of the Lord; and it was precisely this that the Laodiceans needed. How could they "buy it"? Through study and attention given to the word of God. Is this "for nothing"? Indeed no; but it is without money.

^[67] Ibid., p. 127.

^[68] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minn.: Augsburg Publishing House, 1943), p. 158.

Revelation 3:19

As many as I love, I reprove and chasten; be zealous therefore, and repent. 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.

For full discussion of the doctrine of chastening, see in my Commentary on Hebrews, pp. 317-319.

There is nothing like this in the whole New Testament; it could be in tended for all the churches, but Laodicea’s being the last one caused it to be incorporated here with the letter to that church. A literal translation is: "See, I have taken my stand upon your threshold, and I am continually knocking."^[69] Many have commented upon this matchless verse which is honored in the music and art of the world. Morgan paraphrased the meaning thus:

He waits for man. He is not waiting for a committee to pass a resolution. If any man hear my voice, I will come to him ... I will be his guest, "I will sup with him." He shall be my guest, "and he with me." I will sit at the table which his love provides, and satisfy my heart. He shall sit at the table which my love provides, and satisfy his heart.^[70]

"This promise has a eucharistic flavor about it. The mention of a supper with Christ pictures the last supper in the upper room, and the subsequent occasions when it was re-enacted as the continuing symbol of Christ’s continuing presence."^[71] "This is one of the greatest gospel texts in the New Testament and should be quoted frequently in both public evangelism and in personal work."^[72]

Certainly, one of the applications of this verse is that of referring it to the Lord’s Supper. This sacred institution, observed without interruption throughout the Christian era, enables every Christian to "eat with the Lord" in every observance of it. We agree with Caird who considered this reference imperative.

^[69] Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 67.

^[70] G. Campbell Morgan, The Letters of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 104.

^[71] G. B. Caird, op. cit., p. 58.

^[72] Ralph Earle, op. cit., p. 527.

Revelation 3:21

He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne.

Plummer, and many others, see two thrones in this passage. "The throne promised is not that which Christ now occupies with his Father, but his own throne."^[73] However, there is only one supreme throne. "God’s throne is Christ’s."^[74] As we shall see in the next two chapters, Christ is now completely and gloriously enthroned. The notion of two thrones in this passage must be rejected. "God knows no other victory, and needs no other victory, than that which is won by the cross of Christ."^[75]

To sit down with me in my throne ... "This promise of sharing the throne is the climax of an ascending series of glorious promises which carry us from the Garden of Eden to the throne of God in heaven."^[76]

Many do not seem to believe that Christians are now sharing the throne with Christ, but in a sense they are; despite the fact of this interpretation being merely the type of the glory that shall come later at the Second Advent (which is also in view here). Howard stated it thus: "Christians reign with Christ as his agents in proclaiming Christ’s authority for man’s salvation."^[77] Hinds’ great summary of the thought here is:

As Christians are agents through whom men are saved (1 Timothy 4:16), so they are agents through whom Christ reigns. Hence, they sit with him in his throne, that is, rule with him. It is called the Father’s throne because he gave it to Christ; it is Christ’s because he sits upon it; it is the throne of David, because Christ, a Davidic descendant, sits upon it. Moreover, only one throne is supreme, that "of God and of the Lamb" (Revelation 22:1).^[78]

^[73] A. Plummer, op. cit., p. 118.

^[74] James Moffatt, op. cit., p. 373.

^[75] G. B. Caird, op. cit., p. 58.

^[76] W. Boyd Carpenter, op. cit., p. 551.

^[77] G. T. Howard, Revelation (Dallas: Christian Publishing Company, 1966), p. 28.

^[78] John T. Hinds, op. cit., p. 65.

Revelation 3:22

He that hath an ear, let him hear what the Spirit saith to the churches.

For the seventh time this message has been thundered from the gates of heaven, indicating that these letters to seven ancient churches have a relevance infinitely beyond the circle of the original recipients. "They are a composite word to the church universal throughout time."^[79]

A SUMMARY REGARDING THE SEVEN LETTERS

The background. The discerning student cannot fail to see that Jewish persecution against the church is active in these letters, in which "the synagogue of Satan" is twice mentioned (Revelation 2:9; Revelation 3:9). The casting of Christians into prison at Smyrna is evidently related to this Jewish opposition. "When the appeals of sophistry failed to draw the Christians back to the religion of their ancestors, the Jews sought every association possible with the Romans to crush the new sect (Acts 24:14)."^[80] At the time Revelation was written, this power of the Jews to enlist Roman authority in their campaign against the church was drawing to a close; and therein, perhaps, is the explanation of the "ten days" reference in the letter to Smyrna. Such a deduction as this is disputed; but the fact cannot be denied that there is a strong Jewish complexion in the opposition cited in these two chapters. "Therefore, it appears that this was written before the fall of Jerusalem."^[81] If Jewish persecutions were about to end, however, there was yet a greater trial upon the horizon, "the great trial" coming upon the whole world (Revelation 3:10); and that is best understood as the great Roman persecutions, already begun under Nero, but due to be intensified and continued.

The throne. There is only one throne of universal power and authority, and that is the throne of God and of the Lamb (Revelation 22:1); and these seven letters show the power of the throne judging, encouraging, protecting, and guiding the church, reaching a climax in Revelation 3:21, where the church itself is promised a seat upon it, true in a sense now, but to be followed by greater honors later. In these letters, "ominous warnings provide a dark background for glowing promises."^[82] The next two chapters will provide a revelation of that great throne in more specific terms, but it is the same throne (authority) that dominates these letters. In this is seen the unity and logical sequence of progression in the Apocalypse.

The judgment. This is the theme of Revelation (Revelation 1:7); and the coming of Christ in his judgment of the churches is evident in all of the seven letters, his infinite knowledge of their affairs being invariably repeated, "I know thy works." Significantly, however, the judgments threatened are obviously related to the present time, being contingent in some cases upon the repentance of those judged; but beyond this, there are undeniable echoes of the Second Advent, as indicated by the repeated promises of eternal life, variously stated as eating of the hidden manna, receiving the crown of life, walking with the Lord in white, etc. In this double application of "judgment" both to things in the present life and to the saints’ entry into heaven, the exact pattern of the Saviour’s great Olivet address (Matthew 24, etc.) is followed. Much of Revelation will remain unintelligible unless this conformity to that pattern is observed. "Each representative church is being judged by the living Lord in anticipation of that climax (the judgment), and the correctives that he seeks to apply are preparatory for His elevation of the church to His side on the throne."^[83]

The dangers. What are the dangers against which these admonitions are designed to warn Christians? They are the danger of leaving our first love (Ephesus), the fear of suffering (Smyrna), the toleration of false teaching (Pergamum), allowing leadership to fall into evil hands (Thyatira), spiritual deadness (Sardis), the danger of not holding fast (Philadelphia), and that of an indifferent complacency and lukewarmness (Laodicea).

Plan of interpretation. We have rejected the futuristic notion that in the future all these cities are to be restored and that then these things shall be fulfilled, and also the conception that seven successive ages of the church are indicated. The seven churches have been understood here as literal, historical congregations, and that these seven were chosen because of the varied types of correction needed, thus making the letters applicable to all situations in the future of the church, in which the specified conditions might occur. Regarding the "seven successive ages" interpretation, we agree with Wilbur M. Smith who said:

The only aspect of this interpretation that may have some virtue is the interpretation of Laodicea. It seems that lukewarmness and indifference will mark the church at the end of the age, particularly indifference to the great doctrines of the faith and unwillingness to defend them.^[84]

THE INTRODUCTION AND KEY TO REVELATION

These seven letters are a marvelous introduction to the whole prophecy because: (1) there are just seven mentioned, corresponding to the seven successive parallel views of history which follow; (2) each of the seven letters ends with a reference to the "judgment" of Christ upon each church; and (3) the great and final reward of eternal life appears under various figures in each of them, corresponding exactly to the culmination of the whole prophecy in the final JUDGMENT and the awarding of eternal life in the NEW JERUSALEM for the saints. These letters, in a sense, are a preview of the entire book of Revelation.

^[79] Robert H. Mounce, op. cit., p. 130.

^[80] Beeson, Ulrich R., The Revelation (Little Rock, Arkansas: Ulrich R. Beeson, 1956), p. 42.

^[81] Ibid.

^[82] Charles M. Laymon, The Book of Revelation (New York and Nashville: Abingdon Press, 1960), p. 72.

^[83] Merrill C. Tenney, op. cit., p. 68.

^[84] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1063.

Commentary on Revelation 3:14-22 by Manly Luscombe

Laodicea (Revelation 3:14-22)

The City--Laodicea was a city of great wealth, richest in the region of Phrygia. It is located in the Meander Valley on the Lycus River. It had existed since the third century BC, but was badly damaged in an earthquake in 60 AD. It was being rebuilt with Roman assistance. The city was on a major trade route. It was known for its raven black wool and a famous eye salve made developed in its medical school. It was also a banking center for the region. Six miles away was the city of Hierapolis, known for its hot springs. This hot water flowed near Laodicea after falling over a 300-foot cliff. It was, thus, lukewarm when it got to Laodicea.

The Church--We know that the church had existed for many years, because Paul wrote a letter to them. This letter predates the letter to the Colossians. Paul urged that the two churches exchange and read the letter. (Colossians 4:16)

Things Commended--There is nothing good to say about this church. In all the other letters Jesus first commends then condemns. In Laodicea there is nothing good to say, therefore, nothing is said. In the movie “Bambi”, Thumper’s mother said, “If you can’t say somethin’ nice, then, just don’t say nothin’ at all.”

Things Condemned—(1) This is the church that made Jesus sick. They were lukewarm. Not hot, on fire for Christ, not cold, opposing the truth. They were just lukewarm. (2) Jesus pictures himself as on the outside of this church seeking permission to come in. Most often this verse (20) is used to invite those who have not obeyed the gospel to open the door of their heart and invite Jesus into their lives. However, Jesus is speaking to a church, body of believers, who have not allowed Jesus into their hearts. (3) Because Christ loves them, he rebukes them. Jesus uses the fame of the city to urge them to become an alive, active and faithful church. - This city was proud, arrogant, and self-sufficient because of their riches. Their thinking was, “We have gold, and we need nothing else.” Jesus requests that they buy some gold from him, tried in the fire of persecution and trial. This is the only way they can be rich. Black wool - Since there was pride in their black wool, Jesus requires them to buy some WHITE (pure) garments. In their black wool - they were naked and failed to realize it. Eye salve - The city was famous for an eye salve developed by the medical school. Jesus said, “You have all this eye salve at your disposal, but you are not using it.” They were commanded to apply some of the salve to their spiritual eyes so they could see. The sight here is spiritual discernment, ability to see and understand the will of God. This church had everything - everything except Christ! He was on the outside looking in. He was knocking, seeking permission to come in and fellowship with them.

Conclusion: Here is the summary conclusion of Ray Summers in his book, “Worthy is the Lamb”, page 127. “The message delivered first to the churches of Asia Minor is universal. Its truth applies wherever similar conditions are found today; and it is difficult to find churches where at least some of these conditions are not found. The warning against spiritual apathy still stands.”

“He who has an ear, let him hear what the Spirit says to the churches.”

Sermon on Revelation 3:14-22

Lukewarm Christianity

Brent Kercheville

Do you make our Lord Jesus want to vomit? The church at Laodicea is the last church that Jesus writes to in his letters to the seven churches of Asia. This is the church that made God sick. This is a terrible thought. Here are people who are claiming to follow Jesus but their actions make Jesus sick. The problem is that these Christians practiced lukewarm Christianity. Let’s look into the letter and see why they are lukewarm and what we can learn from their sins.

Jesus’ Self-Description (Revelation 3:14)

Jesus calls himself, “The Amen.” This seems to be an unusual description for our Lord. The word, “Amen,” means, “a strong affirmation of what is stated” (BDAG). Jesus used this word many times at the beginning of his teachings when he said, “Truly, truly I say unto you.” The words, “Truly, truly” are the same Greek word repeated, “Amen, amen.” The saying is faithful, trustworthy, and will assuredly happen. The apostle Paul spoke of Christ as the Amen. For every one of God’s promises is “Yes” in Him. Therefore, the “Amen” is also spoken through Him by us for God’s glory. (2 Corinthians 1:20 HCSB) Christ is the fulfillment of God’s promises. He is the “yes” to God’s promises. Jesus also calls himself, “The faithful and true witness.” This description amplifies the truthful and fulfilling nature of Jesus in the title, Amen. Not only is Jesus the truth, buteverything he speaks is faithful and true. What he says will happen. Finally, Jesus calls himself, “The beginning of God’s creation.” This does not mean that Jesus was the first created. That is not what we are being told. Rather, Christ was at the beginning of creation. One Greek lexicon (BDAG) uses the word, “Commencement” to communicate the point. The idea is that Jesus is first in rank and power over God’s creation. Therefore, some translations render these words to communicate better this idea. Some translations read, “The Originator of God’s creation” (HCSB, NET), “the origin of God’s creation” (NRSV), “the ruler of God’s creation” (NIV, TNIV) and “the source of God’s creation (God’s Word). It is the same Greek word used in John 1:1 where we read that the Word was in the beginning with God. To sum up what Jesus is calling himself, he is saying that he is faithful and trustworthy in accomplishing all things. What he says will happen because he is the ruler and authority over all creation.

Their Works (Revelation 3:15-17)

Jesus knows their works. I hope we have noticed that he knows the works of everyone. They are not hot or cold, but lukewarm. Often a mistake is made in thinking that Jesus is saying that he would rather a person be fully devoted to God (hot) or not devoted at all to God (cold) rather than lukewarm. However, there is not a spiritual advantage before God to be a completely rebellious sinner. To understand the imagery we need to understand a little bit about the city of Laodicea. The city of Hieropolis, seven miles to the north, was known for its hot springs. The city of Colosse, less than 10 miles to the south, was known for its cold waters that were pure and drinkable. Laodicea had the unfortunate circumstance of having neither. When trying to pipe in the hot waters from Hieropolis, the water was lukewarm after the seven mile distance. The water was also dirty and impure once the water got to Laodicea. The picture Jesus is giving is that they are useless and valueless. Hot water has use and value. Cold water has use and value. But you, O Laodicean church, are lukewarm. You are not fit for healing or for drinking. Jesus is not saying, “Be saved or be lost.” Rather, Jesus is revealing the current useless state of these Christians just like their water supply.

Why are these Christians useless? What has happened that the Lord says that he wants to vomit them out of his mouth? They think they are rich because of their physical possessions that they have. However, they are not rich toward God. They are wretched, pitiable, poor, blind, and naked. They are lukewarm Christians because they have not invested in God, but in this world. Their focus is not on the spiritual but on the physical and material.

IGNITE: There are a number of ways that we can fall into the same state of uselessness like these Christians in Laodicea. I read a book that has a listing of characteristics of lukewarm Christians that I will share with you.

• · Lukewarm people attend worship fairly regularly because they think that is what they have to do, not what they want to do. The heart of this is revealed when we wonder if we have to come to church on Sunday night or Wednesday night. Lukewarm people have to come to worship. Christians want to worship.

• · Lukewarm people tend to choose what is popular over what is right when they are in conflict. They desire to fit in both in the church and outside the church. They care more about what people think about their actions than what God thinks of their hearts.

• · Lukewarm people do not really want to be saved from their sins. They want only to be saved from the penalty of their sins. They do not hate sin and are not sorry for committing it. They are only sorry because God is going to punish them.

• · Lukewarm people do not believe that the new life in Christ is better than the old sinful life.

• · Lukewarm people rarely share their faith with their neighbors, coworkers, and friends. They do not want to be rejected, nor do they want to make people uncomfortable by talking about private issues like religion.

• · Lukewarm people gauge their “goodness” by comparing themselves to the world. They are satisfied as long as they aren’t as “bad” as the world. They are not concerned that they are not fully devoted to Jesus like others.

• · Lukewarm people say they love Jesus and Jesus is a part of their lives. But only a part. They give him a section of their time, their money, and their thoughts, but he isn’t allowed to control their lives.

• · Lukewarm people love God, but they do not love him with all their heart, soul, and strength. They assure themselves by thinking that this sort of total devotion is not really possible for the average person. It’s only preachers and radicals.

• · Lukewarm people think about life on earth much more often than eternity in heaven. Daily life is mostly focused on today’s to-do list, this week’s schedule, and next month’s vacation. Rarely, if ever, do they intently consider the life to come or what God would have them do.

• · Lukewarm people probably drink and swear less than average, but besides that, they really aren’t very different from your typical unbeliever. They equate their partially sanitized lives with holiness, but they couldn’t be more wrong.

• · Lukewarm people walk by sight, not by faith. They do not trust their lives to God, but trust in themselves.

We can have the same problem as these in Laodicea. Look at Revelation 3:17. They do not realize that they are wretched, pitiable, poor, blind, and naked. They think they are rich. They are fooling themselves.

Breaking Free (Revelation 3:18-20)

What can we do to end this lukewarm disposition that Christ wants to vomit out of his mouth? Jesus gives a number of instructions to the church. The first instruction is to buy the things you need from Christ. We must see that we are wretched, naked, and pitiable. Only then will we come to Jesus and purchase the spiritual wealth that we need to avoid judgment. Stop thinking about your material wealth and start thinking about your spiritual wealth. Only in Christ can we have true riches, clothing, and insight. If you were naked, poor, and unable to see you would quickly take care of the problem. You would go and buy clothing so that you would be decentin public. You would do what you could to accumulate money so that you could pay your bills. You would go and get your eyes looked at so that you could see. These would be obvious things that we recognize we would need to take care of immediately. Jesus uses the same imagery to help us recognize we have a problem that must be fixed immediately. You are spiritually naked. You need the clothing Christ supplies. You are spiritually poor. You need the gold that Christ offers. You are spiritually blind. You need the healing that only Christ can give. Don’t we see that we are putting our efforts in the wrong places? We are striving for the things of this world rather than striving for Christ and his kingdom. Seek God. Seek the things of God. (See Matthew 6:25-34)

Second, Christ tells them that he reproves and disciplines those he loves. Sometimes we can get very defensive about lessons and teachings that tell us we are falling short of God’s requirements. We can sometimes ignore difficult teachings that step on our toes. Christ says that we need to hear these things. This church needed to hear that he was vomiting them out of his mouth because they are so disgusting to him. He speaks these hard words because he loves us. Notice what he is asking us to do. Be zealous and repent. Our theme for the seven churches of Asia has been ignite. Christ is calling on us to ignite our lives for him. Be zealous for him. Devote ourselves to him and love him like we ought and know we can. Rekindle your loyalty to Christ.

Finally, Christ pictures himself as standing at the door and knocking. It is up to you to decide if you want a relationship with Christ. He wants to have fellowship with you. Revelation 3:20 tells us that he will come in and eat with those that choose him. Jesus is asking for a relationship with you. He has done everything on his end so that we can have a relationship with him. He has died and risen from the dead so that we can have a relationship and be in fellowship with him despite our sinfulness. He will not forcefully take over your life. You must choose to seek him.

To The Conquerors (Revelation 3:21-22)

To those who choose to seek him there is a great reward that must not be forgotten. Those who choose Jesus will be granted to sit with Christ on his throne. One of the consistent images to the seven churches of Asia is that those how devote their lives to Christ will be victorious. Christ says that he will share the honor of his exalted position with us. It is like a king picking out a few of his subjects and saying that they can sit on the throne and rule with him. It is an unbelievable picture. No king would co-rule with his subjects. But Christ says he will share the honor and rule with us. We are the subjects. We have no right to rule. We do not deserve to rule. Christ says that you will devote your life to him that we will share in his rule. Friends, he rules over everything. He rules over all creation. Recall how the lesson started in Revelation 3:14. He is the commencement of all creation and he will share that power and rule with us.

LESSON 7.

MESSAGE TO THE CHURCH IN SARDIS

Read Revelation 3:1-6

1. To whom is this letter addressed? Ans. Revelation 3:1.

2. What two characteristics of Christ are mentioned, about which John had already learned? Ans. Revelation 3:1 : Revelation 1:4; Revelation 1:16.

3. John had been told that the Revelation would come from whom? Ans. Revelation 1:4.

4. What had Jesus said the Spirit would do? Ans. John 15:26-27.

5. What do the seven stars represent? Ans. Revelation 3:1; Revelation 1:20.

6. What was the spiritual condition of the majority in this church? Ans. Revelation 3:1.

7. In what sense can one be "dead" while one "liveth"? Ans. Ephesians 2:1; 1 Timothy 5:6; Luke 15:24.

8. What two things were they commanded to do? Ans. Revelation 3:2.

9. In what condition were the "things that remain"? Ans. Revelation 3:2.

10. What did the Lord say about their works? Ans. Revelation 3:2.

11. What were they told to remember? Ans. Revelation 3:3.

12. What did Jesus say about the manner of his coming upon them? Ans. Revelation 3:3.

13. Who knows when the Lord will come? Ans. Matthew 24:36.

14. Describe the condition of the world at the coming of Christ. Ans. Matthew 24:37-41.

15. What are all commanded to do? Ans. Matthew 24:42.

16. What had a few in Sardis not done? Ans. Revelation 3:4.

17. What promise was made to them? Ans. Revelation 3:4.

18. Name a three-fold blessing for him "that overcometh." Ans. Revelation 3:5.

19. Where are the names of all the people of God written? Ans. Revelation 3:5; Luke 10:20; Philippians 4:3; Hebrews 12:23.

20. What will God do with the names of his people who sin against him? Ans. Exodus 32:33; Psalms 69:28.

21. What is the final destiny of all whose names are not in the book of life at the judgment? Ans. Revelation 20:15.

22. Who only shall enter heaven? Ans. Revelation 21:27.

23. Before whom will Jesus confess the names of the righteous? Ans. Revelation 3:5.

24. What must we confess in order for Jesus to confess us before the Father? Ans. Matthew 10:32.

LESSON 8.

MESSAGE TO THE CHURCH IN PHILADELPHIA

Read Revelation 3:7-13

1. To whom is this letter addressed? Ans. Revelation 3:7.

2. What does the word "Philadelphia" mean? Ans. It means "brotherly love."

3. In what respect did this church differ from the other six? Ans. Jesus presented no adverse criticism of it, only commendation.

4. What characteristics of Christ are mentioned in this letter? Ans. Revelation 3:7.

5. Give the phophetic utterance regarding the key to David. Ans. Isaiah 22:22.

6. The Christ had to be the son of what great king? Ans. 2 Samuel 7:12; Jno. 7: 42. 7. Who is the promised son of David? Ans. Romans 1:3; 2 Timothy 2:8.

8. On whose throne was he to reign? Ans. Psalms 89:3-4; Psalms 132:11; Luke 1:31-33.

9. What did Peter point to as a fulfillment of God’s promise to David? Ans. Acts 2:30-33.

10. On whose throne did David and Solomon sit? Ans. 1 Chronicles 29:23.

11. Where has he established his throne? Ans. Psalms 11:4; Psalms 103:19.

12. What had the Lord set before this church? Ans. Revelation 3:8.

13. What had they kept? Ans. Revelation 3:8.

14. What will those of the synagogue of Satan be compelled to do? Ans. Revelation 3:9.

15. From what would the Lord keep this church, and why? Ans. Revelation 3:10.

16. Upon whom was this "hour of trial" to come? Ans. Revelation 3:10.

17. What were they to hold fast, and why? Ans. Revelation 3:11.

18. Give the two-fold blessing promised "to him that overcometh." Ans. Revelation 3:12.

19. Name three things to be written upon those who overcome. Ans. Revelation 3:12.

20. What is the most important thing any ear can hear? Ans. Revelation 3:13.

FOR CLASS DISCUSSION

1. Discuss the meaning of "key" as used in the Bible. (See Judges 3:25; Isaiah 22:22; Luke 11:52; Matthew 16:19; Revelation 1:18; Revelation 9:1; Revelation 20:1.)

LESSON 9.

MESSAGE TO THE CHURCH IN LAODICEA

Read Revelation 3:14-22

1. To whom was this letter addressed? Ans. Revelation 3:14.

2. How does this letter differ from the others? Ans. It contains no commendation; all censure.

3. Give three titles applied to Christ in this letter. Ans. Revelation 3:14.

4. What is meant by the expression, "the beginning of the creation of God"? Ans. John 1:1-3; John 1:1-3.

5. What can you say of the spiritual condition of the Laodiceans? Ans. Revelation 3:15-16.

6. Explain the difference between a church that is "cold," a church that is "hot," and a church that is "lukewarm." Ans. Revelation 3:15-16.

7. Which of the three conditions is the worst? Ans. Revelation 3:15-16.

8. What did the Lord threaten to do with this church? Ans. Revelation 3:16.

9. What is the final destiny of all half-hearted, double-minded, lukewarm church members? Ans. James 1:7-8; Matthew 25:30.

10. What was this church’s opinion of itself? Ans. Revelation 3:17.

11. What warning is given to all? Ans. Romans 12:3; Galatians 6:3.

12. What did the Laodiceans riot know about themselves? Ans. Revelation 3:17.

13. What three things did the Lord counsel them to do? Ans. Revelation 3:18.

14. What blessings would they obtain by doing each of these three things? Ans. Revelation 3:18.

15. Whom does the Lord reprove and chasten? Ans. Revelation 3:19; Proverbs 3:11-12.

16. Why does God chasten his people? Ans. Hebrews 12:10-11; 1 Corinthians 11:32.

17. What should be the Christian’s attitude toward the chastening of the Lord? Ans. Hebrews 12:6-9.

18. This stinging rebuke should have caused the Laodiceans to do what two things? Ans. Revelation 3:19.

19. The Lord represents himself as standing where, and doing what? Ans. Revelation 3:20.

20. Upon what condition will the Lord enter in? Ans. Revelation 3:20.

21. How does one "open the door" unto the Lord? Ans. John 14:23.

22. What is promised to all "that overcometh?" Ans. Revelation 3:21.

FOR CLASS DISCUSSION

1. Discuss the loss each one of the seven churches would suffer by failing to overcome:

a. What Ephesus would forfeit, Revelation 2:7.

b. What Smyrna would lose, Revelation 2:10-11.

c. What Pergamum would not receive, Revelation 2:17.

d. What Thyatira would not be permitted to do, Revelation 2:26-27.

e. What would happen to Sardis, Revelation 3:5.

f. What Philadelphia would lose, Revelation 3:12.

g. What Laodicea could not do, Revelation 3:21.

E.M. Zerr

Questions on Revelation

Revelation Chapter Three

1. Identify author of letter to Sardis.

2. What was known of this church?

3. What was it exhorted to strengthen?

4. Tell what was wrong with its works.

5. What were they admonished to remember?

6. In what manner might the Lord come upon them?

7. What was said of a few of their number?

8. Tell what was promised them.

9. On what ground was this promised?

10. How will the victors be clothed?

11. What assurance concerning their names?

12. Where will they be acknowledged?

13. What should all hearers do?

14. To which church i. next letter addressed?

15. What key is held by the author?

16. Who may and ’who may not open and close?

17. Tell what is acknowledged here.

18. What is set before this church?

19. Tell what cannot be done with it.

20. Of what did they have even though a little?

21. How had they treated His name?

22. What synagogue is mentioned?

23. Tell what claim they made.

24. Of what does the Lord accuse them?

25. To whom will they be compelled to come?

26. What must they do there?

27. They will be made to know what?

28. What had this church kept?

29. For this what was to be the reward?

30. For what was that hour to come?

31. When will the Lord come?

32. What should they hold fast?

33. Lest what?

34. What will be made of him who overcomes?

35. Tell what he shall not do anymore.

36. What names will be written upon him?

37. What and where is the city of God?

38. What privilege must we give those with ears?

39. To what church was the seventh letter?

40. What kind of witness is the author?

41. State the name given to him here.

42. Of what was he the beginning?

43. State the kind of works this church had.

44. Who knew this?

45. Tell what he would have preferred.

46. In what manner will they be rejected?

47. Of what did they boast?

48. How many defects did they have instead?

49. What were they counseled to buy for riches?

50. How should they be clothed?

51. This was to hide what?

52. What should be done for their eyes?

53. How does the Lord indicate his love?

54. In what way should they show their zeal?

55. Where does the Lord stand?

56. Tell what he is doing there?

57. On what condition will he enter?

58. Upon entering what will he do?

59. Where will the victors sit?

60. With whom will they sit?

61. With whom does He sit?

62. Why was he allowed to sit there?

63. To whom did the Spirit speak?

Revelation Chapter Three

Ralph Starling

To the Sardis Church God says “I know your works” and what a “name” it is said,

A name that you are much alive, but I know you are dead.

Your works are not perfect, there is much to be done.

So, remember: repent, hold fast and you will overcome.

To the church in Philadelphia a door has been opened that no man can close.

Even the synagogue of Satan will fail to oppose.

You have kept the word of my patience,

Hold fast, be faithful that you may receive your crown of acceptance.

But to the Laodiceans, you are neither cold nor hot.

Being lukewarm you have need of a lot.

So, lest I spew you out of my mouth, repent!

Be faithful and zealous and do not resent.