October 1, 2014 Revelation Chapter 3

Revelation Chapter 3

Originally posted Thursday December 11, 2008

Revelation, Chapter 3:1-6, Message to Sardis

1. Written to the angel of the church in Sardis, these are the words of him whoholds the seven spirits of God and the seven stars. In the reference to the "seven spirits" we note a difference between 1:4 where the seven spirits (angels) are "before the throne" of God and 3:1 where the seven spirits as well as the seven stars are held by the glorified Christ. The difference may seem nominal, especially given John's use of certain words in more than one way. However, as we read the negative appraisals given for most of these churches the inclusion of the image of Christ "holding" the seven spirits gives a clear message that the churches are not outside the realm of heavenly rule and expectations. We have read the examples of those who have taught and others who have been swayed to turn freedom from the law into idolatrous license. That Christ continues to hold these spirits is a warning that their fate is still the outcome of judgment. This subtle addition may be reflected in the fact that there is nothing good that can be said of the church in Sardis.

2. Positive Recognition: The speaker has little that is positive to say about the church in Sardis. Vs. 4 mentions the remnant, the "few names" that have remained faithful in the midst of rampant ungodliness. 

3. Negative appraisal: Simply put, the church in Sardis has the name (reputation) of being a lively community, faithfully carrying out works of godliness. Unfortunately - for them, their reputation is a sham, more talk than action. Far from being spiritually alive they are spiritually dead. We might be reminded of Jesus' criticism of the Pharisees when he called them "white washed tombs," attractive on the outside but filled with the corruption of dead bones. Sardis looks good but a closer inspection reveals a community unworthy of the name "Christian."

4. Admonitions/Encouragement: The deadened spirit of Sardis has not gone unnoticed. What works they perform are not perfect - they do not serve to fulfill God's purpose. In most instances "works" refers to devoted godliness which requires constant resistance to any accommodation to idolatry and all the sin idolatry implies. 

The church is exhorted to "be watching," (not wake up) to strengthen what little life might remain, for the time is short and the end comes like a thief without warning. "Strengthen" refers to more than the need to act in the present. It is a word often used to describe what is necessary to persevere until the end - the Parousia. It is the strength to remain faithful through all temptations and persecution and it is only available to the faithful - thus faith begets faith.

Yet there is still a remnant, a "few names" (not persons) who did not "soil their garments" (see Jude 23). The better translation of the word referring to the remnant is "names" rather than persons. These "names" are known to Christ. The names of the faithful are important in end times thinking. They are or will be written in the "book of life" in which everyone's deeds are entered, ready for examination at the judgment. These faithful and worthy few will be "dressed in white" and walk with Christ. White is the color of purity/holiness. Because the worthy few will walk with Christ the white garment takes on an image of those who are close to the throne of God. The interpretation of the change of garments is rooted in the idea of what one wears. In Paul and later writers, one wears certain virtues, e.g. love, kindness, or Christ. Paul writes of the resurrection in terms of an exchange of garments, shedding one's mortality (mortal garment) and "putting on immortality" (one's immortal garment). The white garment of vss. 4, 5 represents immortality with Christ near the throne of God.

5: Promise to the victors: Those who have not been found worthy are not yet lost. They, too, if they conquer, will be clothed in a white garment and their names will remain in the :Book of Life." Vs. 5 indicates Christ is not only the one who judges the unworthy by blotting out their names from the Book of Life. He is also a defender or advocate who "confesses" (bears witness to the righteousness of) the names of the worthy before God and God's angels. In the Gospels, Jesus as the "Son of Man" is designated as the judge of the end times (see MT 25:31-46) who both accuses and defends based on one's godly works.

Revelation, Chapter 3:7-13, Message to Philadelphia

1. Written to the angel of the church in Philadelphia, these are the words of the holy and true one who has the key of David (entry into the Messianic Kingdom) and who alone can unlock and lock (Isa. 22:22, 60:14; Job. 12:14). The "true one" used of Christ, in the political context of Revelation, refers to Christ as the true Lord over against Caesar who claims the title as the head of the Roman Imperial cult. Paul writes in Philippians 2:9 that the exalted Christ is given a name above all names - Lord, which in the Old Testament Adonai refers to God.

2. Positive Recognition: The Philadelphians' works of godliness are known to Christ as worthy. The key of David mention in vs. 7 is used to open the door to the Messianic Kingdom of Heaven. Because they have remained faithful and have not denied Christ as Lord, even though this community is weak by worldly standards, they will share in the glory to come.

3: Negative Appraisal: There is nothing negative to be said to the angel of the church in Philadelphia.

4. Admonitions/Encouragements: The synagogue of Satan appears in 2:9 and is accused of slandering the church. As in the verse where those who claim to be Jews are not, in 3:9 a similar situation exists in relationships between synagogue and church - common by the end of the 1st century. By this time the church had concluded, and proclaimed, that it was the Church alone and not the Synagogue that was empowered and authorized to speak for God. The true Jews were those who had converted to Christianity and suffered no less an assault from the synagogues than Gentile Christians and arguably worse. The reference to Jews lying (2:9a) probably refers to the question of the Church's legitimacy as representing the God of Israel.

These false Jews, Christ says, will be forced to do obeisance before the faithful Philadelphians as a demonstration that Christ has loved them (Isa. 49:23). This particular scene is not explained. It would be incorrect to interpret the text as referring to Jews bowing before the Philadelphians in an attitude of worship. Nowhere does the New Testament give such an exalted status to a human being apart from Jesus. This reference is to a posture of humility before those who have been faithful to Christ. The scene is one of contrition not worship. It would also be incorrect to interpret this as anti-Semitism, the rejection of the Jews based on race. It is certainly anti-Judaism in the narrow thinking of early Christians who not only appropriated the Old Testament as their own but had the hubris to claim they had replaced the Jews as the chosen people of God. The reference in 2:9 is to a heavenly scene which would indicate the presence of the Jews in heaven, converted or not. As Paul has written, God will not abandon the people of Israel (Rom. 9-11).

Because the Philadelphians have remained constant in their faithfulness to Christ, even though they are weak and suffering harassment, they will be protected against the approaching "hour of trial" - the sign of the last day, which is coming to test all humanity. "Trial" usually means temptation. This is the meaning in Revelation. The events which will soon occur will create severe temptations in which faith in Christ will be assailed by false teachings leading people to accommodate themselves to idolatry. The Philadelphians have kept their faith with patient endurance as faithful witnesses refusing to give in to the lures of depravity. Because of this they will be kept from the coming trial. Yet their diligence to "hold fast to what [they] have" is necessary to prevent someone else from "snatching [their] crown." Contextually this does not mean there is someone waiting in the wings to grab a crown to which one is not entitled. It is an added emphasis on the need to endure until the end. All of this is set in light of the statement "I am coming soon." 

5. Promise to the Victors: To those who conquer - are victorious over the forces of evil and have kept the faith is given the promise to be made "a pillar in the temple of [God]" from which they will never need to leave (see Gal. 2:9), a statement that will be revisited later in Revelation. Paul refers to Peter, James and John as pillars of the church. The use of this image is to emphasize the priestly function to which all Christians are called. The priest served God in the temple at Jerusalem on rotation. Now it seems the exalted believer will have the high privilege to be before God for all time (see 1:6). The writing of God's, the New Jerusalem's and Christ's new name on the believer has two possibilities. The names may be as an identifier of those who belong to God as opposed to the "mark of the beast" as an identifier of those who belong to Satan. Given the importance of writing in Revelation, having these names written on the believer would be considered a high honor (see 1:17).

Revelation, Chapter 3:14-22, Message to Laodicea

1. Written to the angel of the church in Laodicea, these are the words of the Amen, defined as one who is a faithful and true witness (see 2 Cor.1:20), the beginning of God's creation (Jhn.1:1-3a; Col 1:15-16).The Hebrew word amen means "firm" and is used in the Synoptic Gospels by Jesus in the form "Amen, Amen" to stress the absolute certainty of a statement as being true. Because the amen has been personified as Christ he is truth and faithfulness.

2. Positive Recognition: There is absolutely nothing positive to say about this "angel." Indeed, the most negative comments about the churches are reserved for Laodicea.

3. Negative Appraisal: Based on the tepid nature of the works of the Laodiceans the church is neither hot or cold. The Amen wishes the church was one or the other for neutrality is not an acceptable posture for those who wish to be part of the Kingdom. There is no room for mugwumps in heaven. Because the church is lukewarm they are in jeopardy of being "excommunicated," spit out from the mouth of judgment (two edged sword). It is probable that the neutrality - the absence of devotion to one way or the other, arises from that which has plagued the other churches of the seven. In the temptation to accommodate themselves to the prevailing pagan culture, some have done so - worshipping in temples as well as the church community, and some have not. But those who have not strayed have done nothing to either bring the lost sheep back into the fold or to condemn the fallen. They are neither hot nor cold.

The Laodiceans claim they are rich and are in need of nothing. There may be literal truth to such a claim for Laodicea was a major financial and trade center for the Romans in the 1st century. There probably was great wealth in the church. But such wealth is more of a millstone around the neck than a benefit as far as devotion to Christ is concerned. Those who were rich would see themselves as self reliant and self sufficient. Church worship and even offerings would have become a mere show, tokens of egotism. Whether they worshipped God or the gods or both, would have been fitting for their station in life. But Christ calls the question and the vote is unanimous: The Laodiceans may be materially rich, well clothed and well educated but they are deemed by God's values to be wretchedly poor, blind and naked. They are without spiritual treasure; they are without insight into the wisdom of God; and they are without the new garment of righteousness.

4. Admonitions/Encouragements: As far removed from God as the Laodiceans are Christ does not abandon them. He counsels them to purchase from him "gold refined by [the] fire" of persecution, a purity  which comes from making a stand for God against the idolatrous society in which they live. If they do so they will truly be rich toward God. Through works of godliness they are urged to purchase new clothing, to discard the soiled robes of elegance and to don the white robe of purity to cover their spiritual nakedness. They should purchase ointment to anoint their eyes so they can truly "see" the truth of the Christ they have been dishonoring. (As an aside to this last admonition, Laodicea was well known as a center for the study and medical treatment of the eyes.)

Christ encourages the Laodiceans to earnestly consider their situation. In view that the events depicted in Revelation must happen soon, they are encouraged to repent. The well known content of vs. 20 is an offering of forgiveness. Christ still takes the initiative, standing at the door and knocking. If the Laodiceans are listening with spiritual hearing they will open the door and break bread together with Christ in the great Messianic banquet (breaking bread together was a sign of mutual acceptance).  

5. Promise to the Victors: Not only does repentance bring forgiveness and a place at the Messianic table, there is a sharing of Christ's reign (throne). As he has shared God's throne through his sacrifice (conquering the world), the Laodiceans will share Christ's throne if they conquer their neutrality and firmly and exclusively devote themselves to Christ.