Revelation 3

Revelation 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. (1:4, 16.) In 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 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 verse 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 in 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 (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 1:7.

Revelation 3:7-13

6. LETTER TO THE CHURCH IN

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. The 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 2:7.

Revelation 3:14-22

7. LETTER TO THE CHURCH IN

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 wretched and 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.

 

 

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” (Romans 14:12), 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

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.

 

 

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

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.

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

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

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

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

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

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

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

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

15. Upon whom was this “hour of trial” to come? Ans. Revelation 3:10.

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

17. Give the two-fold blessing promised “to him that overcometh.” Ans. Revelation 3:12.

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

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

FOR CLASS

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.

Read Rev. 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; Colossians 1:15-17.

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.

23. 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.