Revelation 3

John T. Hinds Commentary On Revelation 3 LETTER TO THE CHURCH IN SARDISRev_3:1-6 Revelation 3:1 —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. Revelation 3:1 —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. Revelation 3:2 —Be thou watchful, and establish the things that remain, Arhich 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 be 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.

Revelation 3:2 —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. Revelation 3:3 —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.

Revelation 3:3 —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 Revelation 2:5 Revelation 2:16, 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. 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" 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.

Revelation 3:5 —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.

Revelation 3:5 —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. Revelation 3:6 —He that hath an ear, let him hear what the Spirit saith to the churches.— See notes on Revelation 1:7.LETTER TO THE CHURCH IN Rev_3:7-13 Rev 3:7 —And to the angel of the church in Philadelphia write:—See notes on Revelation 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. Revelation 3:7 —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. Revelation 3:7 —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; Matthew 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. 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.—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 wreakness, 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.

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.—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.

Revelation 3:10 —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.

Revelation 3:10 —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. Revelation 3:11 —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. 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:—The word temple sometimes refers to the church (1 Cor. 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.

Revelation 3:12 —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 Revelation 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. Revelation 3:13 —He that hath an ear, let him hear what the Spirit saith to the churches.—See notes on Revelation 2:7. LETTER TO THE CHURCH IN Revelation 3:14-22 Revelation 3:14 —And to the angel of the church in Laodicea write:—See notes on Revelation 2:1. Laodicea was located east of Ephesus, near Colosse.

Revelation 3:14 —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 Revelation 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. Revelation 3:15 —I know thy works, that thou art neither cold nor hot: 1 would thou wert 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 luke­warm. 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 self­satisfied 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.”

Revelation 3:16 —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.

Revelation 3:17 —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.

Revelation 3:17 —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. 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 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. (Revelation 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.

Revelation 3:19 —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 be 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.

Revelation 3:20 —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, vhich is the lesson of this text.

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.—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 view­point, as is expressed when Christ’ s disciples are called “ the salt of the earth.” (Matt. 5: 13.) As Christians are agents through whom men are saved (1 Tim. 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” (Rev. 22: 1), yet the rule is then turned back to the Father (1 Cor. 15: 24-28.)

Revelation 3:22 —He that hath an ear, let him hear what the Spirit saith to the churches.— See notes on Revelation 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:

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

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

6. To receive the “ hidden manna,” “ white stone,” and “ new name.” (Revelation 2:17.)

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

8. 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.)

9. 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.)

10. 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.Verse 1 Revelation Chapter Three 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). SARDISAnd 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. Verse 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. Verse 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. Verse 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. Verse 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 Mat 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. Verse 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 underRevelation 2:7. Verse 7 And to the angel of the church in Philadelphia write.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. Verse 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. Verse 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. Verse 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 Luk 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 andRevelation 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. Verse 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. Verse 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. Verse 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. Verse 14 And to the angel of the church in Laodicea write: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. Verse 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. Verse 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. Verse 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? Verse 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. Verse 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. Verse 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. Verse 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 THE SEVEN LETTERSThe 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 AND KEY TO 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 and the awarding of eternal life in the NEW 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. Revelation Chapter III by B.W. JohnsonThe Epistles to the Seven Churches Continued Summary—Letter to the Church at Sardis; the Spiritually Dead Church. Letter to the Tried and Faithful Church of Philadelphia. Letter to the Lukewarm Church of Laodicea.The Church at Sardis. Revelation 3:1-6. The church in Sardis. The city of Sardis, once the capital of the great kingdom of Lydia and the home of Croesus, the rich king, lay in the interior nearly a hundred miles east of Smyrna and Ephesus.

Though it had lost its former greatness it was still a considerable city in the first century. The church there was planted, no doubt, by some of the companions of Paul. The former city has now ceased to exist, and only extensive ruins remain to testify of its greatness. Like the church at Ephesus, which had lost its first love, the Sardian church which had “ a name to live and was dead,” has had its lampstand removed for many centuries. Hath the seven Spirits of God. See notes on 1:4; also 1:6.

The perfect number seven denotes fulness. He hath the fulness of the Spirit whom he sends into the earth to do his work. Thou hast a name, etc. Though nominally Christian and living the Christian life, they were really spiritually dead. Revelation 3:2. Be watchful. Be on the watch. Awake! Strengthen the things which remain. What graces and Christian life remain, cherish and strengthen before they disappear entirely. I have not found thy works perfect. Complete, filled up to the standard God requires. Revelation 3:3. Remember. Remember the teaching formerly received, cling to it, and repent of the falling away from it. I will come on thee as a thief. Suddenly; in a sudden judgment. Revelation 3:4. But thou hast a few names. Though the church as a whole is condemned, there were true saints who were commended. Names. Persons. Not defiled their garments. Not been defiled by sin. Shall walk with me in white. In the robes of purity and triumph. Revelation 3:5. Shall be clothed in white raiment. This is the usual promise to him who overcomes; he shall wear the white raiment of the redeemed; though the names of those who are spiritually dead shall be blotted out of the book of life his name shall not be; and he will be confessed before the Father, that is, acknowledged. Book of life. Compare Revelation 13:8 Revelation 17:8 Revelation 20:12 Revelation 20:15 Revelation 21:27; Philippians 4:3. The book of life means the roll of those who have become heirs of immortality. Confess his name. Compare Matthew 10:32, and Luke 12:8. The Church at Philadelphia. Revelation 3:7-13. The church in Philadelphia. This city was in the interior, southeast of Sardis, and had never attained the eminence of most of the other seats of the Seven Churches. That the church itself was poor and wanting in worldly endowments seems to be indicated by verse 8. Yet this church and that of Smyrna alone escape censure. Philadelphia is yet a city of 18,000 inhabitants, though bearing a Turkish name, has five churches and a Christian population of about 3,000. He that hath the key of David. See notes on 1:18. The key of the kingdom of God as the Son of David. Hence he only opens and shuts, or determines who shall enter in, or be shut out. Revelation 3:8. I have set before thee an open door. Compare Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. The open door means great opportunities; generally for preaching the gospel. It probably means here, a way opened to convert the Gentiles. Thou hast a little strength, and didst keep, etc. Through their strength was not great, they had remained faithful in much opposition. Hast not denied my name. The Pagan authorities often tested Christians by commanding them to blaspheme the name of Christ under penalty of death. Revelation 3:9. I will make them of the synagogue of Satan. See notes on 2:9. The bitter Jewish opposers are thus described. I will make them to come and worship before thy feet. Acknowledge that the Lord is with them. It seems also to imply the conversion of these Jewish opposers. Revelation 3:10. Hast kept the word of my patience. Hast endured and kept my word. In the hour of temptation. Of stern and cruel trial. Some great crisis of trial and sorrow which should come on all the world. We may not know just what our Lord referred to, but we can believe that he fulfilled his promise. The Lord’s coming is promised in 2:25; in 3:3, and here. In the first instance it is said he will “ come;” in the second, “ as a thief;” here, that he will come “ quickly.” Revelation 3:11. That no man take thy crown. Not the crown of royalty (Diadema in the Greek), but the garland crown (Stephanos) given as a reward. The crown of the saints is always the latter, a term, which the Greeks did not apply to the royal crown. Revelation 3:12. I will make a pillar. A term implying strength, permanence and honor. In the temple. Not in any material temple, but in the church, either on earth or in heaven. The latter is here meant. The New Jerusalem has no temple in it because it is all temple. Go no more out. Always dwell there. I will write upon. When one enters the church, the spiritual temple below, three names are recorded in his baptismal formula. When he enters the kingdom above, three names are again written upon him; the name of God, of the heavenly city, and Christ’s heavenly name. The Church at Laodicea. Revelation 3:14-22. The church in Laodicea. Laodicea was situated in the valley of the Lycus, near Colosse and Hierapolis. All three of these churches are named by Paul in the Colossian letter, and an epistle, now probably lost, was sent to Laodicea. The city of Laodicea was very proud of its wealth in the latter part of the first century, a fact we learn from profane history.

The church was probably founded by Epaphras, a companion of Paul. The condemnation of the Lord in this epistle is severe, and its extinction is threatened. The site of the ancient city is uninhabited now, and of course the church has long since cease to exist. Saith the Amen, the faithful and true witness. See notes on 1:5; also on 2 Corinthians 1:20. The beginning of the creation.

The Being from which the creation begins, the Word that made all things. Revelation 3:15. I know thy works. The same statement has been made of all the churches, but in all the others there has been something to praise. Thou art neither cold nor hot. Neither acting hostile to Christ, nor zealous for Him. Christ would rather that men should be opposers than formal, apathetic professors. Revelation 3:16. So then because thou art lukewarm. This lukewarmness was most offensive, and hence the Lord declares that they shall be rejected like nauseous food. The figure indicates loathing. Revelation 3:17. Because thou sayest, I am rich. Worldly prosperity had, probably, made the church indifferent. Knowest not that thou are wretched. Because rejected by the Lord. Poor. Destitute of the true riches. Blind. Blinded by the god of this world. Revelation 3:18. I counsel thee to buy of me gold. “ In Christ are all the treasures of wisdom” (Colossians 2:3). White raiment. That they may have the wedding garments (Matthew 22:11-13). Anoint thine eyes with eye salve. The unction of the Holy Spirit (1 John 2:20). Revelation 3:19. As many as I love, I rebuke and chasten. See Hebrews 12:5 Hebrews 12:16. Revelation 3:20. Behold, I stand at the door and knock. The language implies that Christ is near. If they will open the door by repentance he is ready to enter and bless. If any man hear my voice. Hear and obey. Then the Lord will enter and they shall partake together of the richness of the feast. Revelation 3:21. Will I grant to sit with me in my throne. He shall reign with Christ; that is, as a coadjutor of Christ. As I also overcame. As the result of his overcoming “ God exalted him to be a Prince and a Savior,” and “ to sit at the right hand of the Majesty of the heavens.” As he was exalted, so he will exalt all his brethren who win the victory over sin and temptation. NOTESThe Fate of the Seven Churches. In view of the promises and threats of the Savior to these Seven Churches a concise view of their subsequent history would be helpful. Two of the churches, Smyrna and Philadelphia, are praised without the slightest censure. Three, Ephesus, Sardis, and Laodicea, are severely blamed and threatened with extinction. Two more, Pergamos and Thyatira, are both praised and blamed, and admonished to repent. The two first, Smyrna and Philadelphia, are now and have been since the first century, the seats of churches and of a large Christian population.

Of Philadelphia the skeptical Gibbon says: “ Philadelphia alone has been saved by prophecy or by courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and freedom alone for four score years, and then capitulated with the proudest of the Ottomans. Among the Greek colonies and churches of Asia, Philadelphia is still erect— a column in a scene of ruins, a pleasing example that the paths of honor and safety may sometimes be the same.”—Decline and Fall of the Roman Empire, Chapter LXIV. The three churches so severely censured and threatened, Ephesus, Sardis and Laodicea, ceased to exist many centuries since, and even the cities have long been uninhabited. The two remaining churches, Pergamos and Thyatira, were never entirely blotted out and a small Christian population is found in both places to this time. Alleged Opposition to Paul. Renan and some rationalistic critics of Germany have been determined to see in Revelation a strong Judaizing spirit and a bitter opposition to Paul and his work among the Gentiles. Their interpretations illustrate how far astray a man may be led who has a theory to sustain. They insist that the Nicolaitanes, the followers of Balaam, “ that woman Jezebel,” and those “ who say they are Jews and are not,” are all adherents of Paul. These interpretations are so improbable that they cannot be even considered unless they have some historical basis. That is wanting.

Had John been the extreme Judaizer supposed he never would have taken refuge among Gentile churches planted and trained by Paul. Had he sought to revolutionize them traces of his effort would have remained in the writings of the men who had seen, heard and been taught by John. Of this extreme aversion to Paul and his work, Polycarp, Papias and Irenæus knew nothing. It remained unknown to the whole world until discovered by certain modern rationalistic critics. On the other hand, there is not the slightest discord between the teaching of Paul in his epistles and the Book of Revelation.

“THE BOOK OF "

Chapter Three The Lord continues His letters to the churches in Asia, with this chapter containing those written to Sardis, Philadelphia, and Laodicea. The church in Sardis is rebuked for having a name that they are alive, when in reality they are dead. With their works not perfected before God, they are exhorted to be watchful and to strengthen the things which remain. They are also told to remember how they had received and heard in the past, to hold fast and repent. Otherwise, the Lord will come upon them as a thief in the night. Notice is taken, however, of a few in Sardis who had not defiled their garments and are still worthy, who are promised to walk with the Lord in white (Revelation 3:1-6).

The church in Philadelphia is promised an open door that none can shut because they had kept the Lord’s word and not denied His name. Their enemies, those who claim to be Jews but are not, will be made to worship before them, and the church will be kept from the trial that was about to test those on the earth. With an announcement of His quick coming, they are exhorted to hold fast what they have that none take their crown (Revelation 3:7-13).

The church of Laodicea is then described as lukewarm, for which the Lord threatens to spew them out of His mouth. While claiming to be rich, they are blind to their true condition. Therefore the Lord counsels them to buy from Him those things they truly need. His strong words are indicative of His love for them, and the fact that He stands ready to re-enter their hearts if they will open to Him (Revelation 3:14-22).

As before, each letter ends with wonderful promises to those who overcome. In most cases, the manner in which the promises are to be fulfilled is illustrated in the visions to come.

POINTS TO PONDER

• To examine the last three of seven letters to the churches in Asia

• To glean what we can about the condition of each church: their strengths and weaknesses, the warnings and promises given

OUTLINE I. LETTER TO THE CHURCH IN SARDIS (Revelation 3:1-6) A. THE LORD’S SELF- (1a)1. “He who has the seven Spirits of God” - cf. Isaiah 11:1-2; Zechariah 4:1-10; Revelation 1:4 Revelation 4:52. “…and the seven stars”

B. AND WARNING (Revelation 3:1-3)1. Condemnation a. They have a name that they are alive, but they are dead b. Their works have not been found perfect before God 2. Warning a. Be watchful and strengthen the things which remain and are ready to die b. Remember how they had received and heard c. Hold fast and repent d. If they don’t watch, the Lord will come upon them as a thief

C. (Revelation 3:4)1. There are few names in Sardis who have not defiled their garments 2. They shall walk with Him in white, for they are worthy

D. PROMISE AND (Revelation 3:5-6)1. He who overcomes… a. Shall be clothed in white garments b. The Lord will not blot his name from the Book of Life c. The Lord will confess his name before My Father and His angels 2. Hear what the Spirit says to the churches

II. LETTER TO THE CHURCH IN (Revelation 3:7-13) A. THE LORD’S SELF- (Revelation 3:7)1. “He who is holy, He who is True” 2. “He who has key of David, He who opens and no one shuts, and shuts and no one opens” - cf. Isaiah 22:22 B. (Revelation 3:8)1. The Lord has set an open door before them and none can shut it 2. For they have a little strength, have kept His word, and not denied His name

C. PROMISE AND (Revelation 3:9-11)1. Concerning the “synagogue of Satan” (who claim to be Jews, but are not)… a. He will make them come and worship before their feet b. He will make them know that He has loved those in Philadelphia 2. Because the church has kept His command to persevere… a. He will keep them from the hour of trial b. Which is coming to test those who dwell on the earth 3. Behold, He is coming quickly! a. Hold fast what they have b. That no one may take their crown 4. He who overcomes, the Lord will… a. Make him a pillar in the temple of His God, and he shall go out no more b. Write on him:

1. The name of His God
2. The name of the city of His God, the New Jerusalem which comes down out of heaven from His God
3. His new name

5. Hear what the Spirit says to the churches

III. LETTER TO THE CHURCH IN (Revelation 3:14-22) A. THE LORD’S SELF- (Revelation 3:14)1. “The Amen, the Faithful and True Witness” 2. “The Beginning of the creation of God”

B. AND WARNING (Revelation 3:15-20)1. Condemnation a. They are neither cold or hot

1. He wished they were cold or hot
2. But because they are lukewarm, He will spew them out of His mouth b. They are wretched, miserable, poor, blind, and naked
3. Though they say they are rich, wealthy, and in need of nothing
4. Therefore He counsels them… a) To buy from Him: 1/ Gold refined in the fire, that they may be rich 2/ White garments, that their nakedness be not revealed b) To anoint their eyes with eye salve, that they might see

2. Warning a. As many as He loves, He rebukes and chastens; therefore be zealous and repent b. He stands at the door and knocks; if any will hear Him and open the door, He will come in and dine with him

C. PROMISE AND (Revelation 3:21-22)1. To him who overcomes… a. The Lord will grant to sit with Him on His throne b. Just as He overcame and sat down with His Father on His throne 2. Hear what the Spirit says to the churches

REVIEW

1. What are the main points of this chapter?- Letter to the church in Sardis (Revelation 3:1-6)

• Letter to the church in Philadelphia (Revelation 3:7-13)
• Letter to the church in Laodicea (Revelation 3:14-22)

2. For what does the Lord condemn the church in Sardis? (Revelation 3:1-2)- They have a name that is alive, but they are dead

• Their works have not been found not perfect before God

3. What does the Lord exhort those at Sardis to do? (Revelation 3:2-3)- Be watchful, and strengthen the things that remain and are ready to die

• Remember how they had received and heard
• Hold fast and repent

4. What warning is given to them? (Revelation 3:3)- If they do not watch, He will come upon them as a thief

5. What did the Lord find commendable at Sardis? What did He promise them? (Revelation 3:4)- They had a few people who had not defiled their garments

• They shall walk with Him in white, for they are worthy

6. What did the Lord promise to those who overcome? (Revelation 3:5)- They shall be clothed in white garments

• He will not blot their names from the Book of Life
• He will confess their names before His Father and the His angels

7. What had the Lord done for those in Philadelphia? Why? (Revelation 3:8)- Set before them an open door which none could shut

• They had a little strength, had kept His word, and not denied His name

8. What was the Lord going to do to those who claimed to be Jews but were actually the synagogue of Satan? (Revelation 3:9)- Make them come and worship at the feet of those in Philadelphia

• Make them know that Jesus had loved them

9. What did the Lord say He would do for those in Philadelphia? Why? (Revelation 3:10)- He would keep them from the hour of trial that was coming upon the earth

• Because they kept His command to persevere

10. What warning and exhortation does He then give? (Revelation 3:11)- Behold, I come quickly!

• Hold fast what you have, that none may take your crown

11. What promise does the Lord give to him who overcomes? (Revelation 3:12)- To make him a pillar in the temple of His God

• To write on him the name of His God
• To write on him the name of the city of His God, the New Jerusalem
• To write on him His new name

12. For what does the Lord condemn those at Laodicea? (Revelation 3:15-16)- They are lukewarm, neither cold nor hot

13. What does the Lord say He would do because of their lukewarmness? (Revelation 3:16) - Spew them out of His mouth

14. What had they claimed? What was their true condition? (Revelation 3:17)- To be rich, wealthy and in need of nothing

• Wretched, miserable, poor, blind, and naked

15. What does the Lord counsel them to do? (Revelation 3:18)- To buy from Him gold refined in the fire, that they might be rich

• To buy from Him white garments to cover their nakedness
• To anoint their eyes with eye salve, that they might see

16. What justification does the Lord give for such a strong rebuke? (Revelation 3:19)- As many as I love, I rebuke and chasten

17. What does He say to such Christians? (Revelation 3:19-20)- Be zealous and repent

• He stands at the door and knock; those who hear and open the door, He will dine with them

18. What will be granted to him who overcomes? (Revelation 3:21)- To sit with the Lord on His throne

• Even as the Lord overcame and sat with His Father on His throne

19. What exhortation is given at the end of each letter in this chapter? (Revelation 3:6 Revelation 3:13 Revelation 3:22)- “He who has an ear, let him hear what the Spirit says to the churches” Questions by E.M. Zerr On Revelation 31. 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. Ten 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 3:1

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 chapter 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. Comments by Foy E. WallaceVerse 1.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.

Revelation 3:2

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. Comments by Foy E. WallaceVerse 2.3. “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.

Revelation 3:3

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. Comments by Foy E. WallaceVerse 3.4. “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, 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.

Revelation 3:4

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. (chapter 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 1:1 S; Revelation 19 : S). 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. Comments by Foy E. WallaceVerse 4.5. “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.

Revelation 3:5-6

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 their names 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.

Comments by Foy E. WallaceVerses 5-6.6. “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.

Revelation 3:7-8

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:nen-tioned 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. Comments by Foy E. WallaceVerses 7-8.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 Amo 9:11-15, 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.

Revelation 3:9

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.

Comments by Foy E. WallaceVerse 9.3. “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.

Revelation 3:10-11

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.

Comments by Foy E. WallaceVerses 10-11.4. “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 Heb 10:25-39 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.

Revelation 3:12-13

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 chapter 2:17.)

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

Comments by Foy E. WallaceVerses 12-13.5. “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.

Revelation 3:14

Revelation 3:14. See the comments at chapter 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.”

Comments by Foy E. WallaceVerse 14.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 by him; 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.

Revelation 3:15-16

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.

Comments by Foy E. WallaceVerses 15-16.2. “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.

Revelation 3:17-19

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 defined by 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 Hebrew 12:6, 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.

Commentr by Foy E. WallaceVerses 17-19.3. “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.

Revelation 3:20

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.

Comments by Foy E. WallaceVerse 20.4. “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 Mat 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.

Revelation 3:21

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 : S and 1 Peter 2:9.

Comments by Foy E. WallaceVerse 21.5. “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.

Revelation 3:22

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

Comments by Foy E. WallaceVerse 22.6. “He that hath an ear, let him hear what the Spirit saith to the churches”–Revelation 3:22.What the Spirit said to these seven churches has spiritual application to all churches. The lessons may be summed up as follows: One: the Ephesian church was commended for an outward work and labour and patience, but were censured for having left their first love. By comparison with the Thessalonians–who were said (1 Thessalonians 1:3) to have had “a work of faith, and labour of love, and patience of hope” –it appears that the missing qualities in the church at Ephesus were faith, or fidelity, in works; and love, or devotion, in labour; and hope, or expectation, in patience. Theirs was an external work, a servile labour, and an impassive hope. They had rejected false teachers and were doctrinally sound; they abhorred the libertine practices of Nicolaitanism, and were maintaining moral rectitude. But the Lord issued the irrevocable directive for immediate resolution to restore the missing qualities, under the pain of the withdrawal of divine presence. Two: The church at Smyrna had attained congregational perfection, for which they received divine approval, but no assurance for the suspension of suffering was given to them; rather, they were exhorted to maintain the same degree of faithfulness in martyrdom that they had manifested in life, and their vouchsafed reward would be the inestimable crown of life. Three: the church at Pergamos had theoretically rejected all forms of idolatry and pagan sensuality, but the harboring of libertines and idolaters within their membership would expose them to the Lord’s declaration of war against these heathenisms within the borders of the church, Four: The church at Thyatira had been constant in the possession and practice of the virtues of charity, and service, and patience and works; but the purity of these qualities had been somewhat tinctured by their tolerance of certain wicked influences among them; nevertheless with divine approval of their constancy, they were exhorted to cling to the things that had been approved, with the promise of the Lord’s presence in the time of tribulation. Five: the church at Sardis was reproved for the declension of spiritual life and were upbraided for general decadence; but they were extended probation under a mandate for rehabilitation. Six: The par-excellent church at Philadelphia was the object of full divine approval, in nothing blameworthy, and was given the Lord’s guarantee of preservation and deliverance from the imminent period of tribulation, the reward for their devoted loyalty to his Word, and faithful allegiance to his Name. Seven: The church at Laodicea was the object of stern rebuke for their failure to evaluate the true riches, and their blindness to their own spiritual deficiencies, and were threatened with expulsion from all communion with Christ, if they further rejected his overtures; but he would extend to them opportunity to open their hearts to his entrance, and he would accept them in mutual communion and fellowship. This concludes the visional prologue, and with the fourth chapter the general apocalypse begins.