Rev 3:1 And unto 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 art dead.

Background history: Seven hundred years before this letter was written, Sardis was one of the greatest cities in the world. It is reputed to be one of the oldest cities of Asia. Aeschylus, Thucydides, and other Greek writers mention it as a city of renown. It probably dates back to before 2000 B.C. Sardis was the ancient Capital of the Lydian empire (1200 B.C.) and residence of the royal dynasty of the Mermnades. Sardis was a city that had seen its best days and was beginning a period of decline. It was a wealthy city, but it was living on the glories of the past. At the time of John's writing, Sardis was a city known for its softness and luxury; known for its apathy and immorality.

Sardis was situated on a hill 1000 feet above the broad valley of the Hermus at the foot of Mt. Tmolus. It appeared to be impregnable. However, the sheer precipitous cliff was clay, which suffered continual erosion and the untrustworthy mud left occasional cracks which could be exploited. This false confidence was reflected in the character of the inhabitants: false confidence, appearance without reality, promise without performance, outward appearance of strength betrayed by want of watchfulness and diligence.

Jesus is introduced in terms which emphasize His character as the Lord of all spiritual power and authority. He has the seven Spirits of God (the Holy Spirit) in Himself, and He gives the Holy Spirit to the churches. He has the seven stars, which represent the angels or representatives of the churches, 1:20 - Jesus is in control over these churches and their source of spiritual life.

Rev 3:2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

Criticism: Note, there is no commendation. As Jesus says to each church, He also says to Sardis: I know your works; He knows what they have been doing and what they have not been doing in His name. Jesus also knows that they have a name (reputation) that they are alive; if you looked at this church, you would see signs of life and vitality. In the church of Sardis, like the city of Sardis, everything seemed alive and good .

"Works": Their works are inadequate. Nothing good is said. "Be watchful": Be vigilant. [10 virgins of Mt 25?] Watchfulness: Rom 13:11; 1 Cor 16:13. We watchful of:? The wiles of the devil (1 Pet 5:8) ? Temptation (Mt 26:41) ? His Coming (Mt 24:42, 43; Mk 13:37; 1 Thess 5:6) ? False Teachers (Acts 20:29-31). Ephesus did.

The verdict: they are dead. Despite their reputation, Jesus sees them for what they really are: you are dead. A good reputation is no guarantee of true spiritual character; Jesus saw them for what they really were, despite their good appearance. In this letter, there is no evidence of the threat of persecution or heresy in Sardis; the church in Sardis presented no significant threat to Satan's domain, so it wasn't worth attacking. The church in Sardis is "A perfect model of inoffensive Christianity"; as another commentator says, "It was not scandalous wickedness, but decent death; the form retained, the heart gone". "The church of Sardis was at peace - but it was the peace of the dead."

What Jesus wants them to do: get going! Jesus first tells them to be watchful; they need to examine and protect, strengthening what they have. The city of Sardis had been easily conquered twice before, because overconfidence had led to a lack of watchfulness. Even though they were apathetic and asleep, they were not hopeless; Jesus hasn't given up on them - it isn't too late ! I have not found your works perfect before God shows that their works, though present, haven't measured up to God's standard; He requires a particular intent and purpose in all of our works.

God doesn't accept all service directed to Him; but His standards are internal - the state of our heart in ministering to Him makes all the difference. Busyness does not mean that we are working acceptably before God. What they must do is remember how they first received and heard the word of God, to hold fast to those things, and to repent by turning and restoring the gospel and apostolic doctrine to authority over their lives . Paul describes in 1 Thessalonians 2:13 they kind of reception of the word they needed to remember: For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.

Rev 3:3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

There is a great danger in failing to watch; Jesus will come upon them as a thief, at a time completely unexpected by them. This coming can refer to both an immediate judgment and Jesus' unknown return (the rapture); because they have not been watchful, they will not be ready and prepared for His sudden coming! Are you ready?

Rev 3:4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

Even among the dead Christians in Sardis, there is a faithful remnant; in Pergamos and Thyatira there were a few bad among the good; in Sardis there are a few good among the bad. Even in Sardis may refer to the city's notoriously immoral reputation, even in a city that wicked, there have been some who have not defiled themselves by joining in sin. Why does Jesus refer to defiled garments? In the heathen worship of the day, the gods could not be approached with dirty clothes; here, the symbol of purity is plain - He gives His pure ones white garments. The garments Jesus gives us are white; this was a color of triumph to the Romans, and it has a universal association with purity.

Jesus also promises that these pure ones will walk with Me; this picture of close fellowship and friendship is reminiscent of Enoch, who walked with God; and he was not, for God took him (Genesis 5:24). The greatest reward for purity is greater intimacy with God; this is ultimately a better motivator than the fear of punishment or calamity (though these also can motivate). The pure can have greater intimacy with God not because they have earned it, but because they are simply more interested in the things of God, and interested with all of their life and will: Blessed are the pure in heart, for they shall see God.            (Matthew 5:8).

Rev 3:5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

The promise of reward to over comers. Jesus identifies the over comers with those few names who have not defiled their garments; they are wearing white garments, received from Jesus. Jesus explained the absolute necessity of this being clothed by God with His garments of purity and righteousness in His parable of the wedding feast (Matthew 22:11-14); real righteousness is receiving God's covering instead of trying to cover ourselves (compare Genesis 3:21 with Genesis 3:7).

The difference between the dead majority with imperfect works (but who had a good reputation) and the few names who were pleasing to God was purity, and the closeness with Jesus that is always related to purity.  The deadness and spiritual facade of most the Christians in Sardis was related to their impure lives, their embrace of the impurity and sin of the world around them; one can argue if the deadness comes before impurity or the impurity comes before deadness, but they are surely related.

The over comers are assured of their heavenly citizenship; in the ancient world, death or criminal conviction could blot out the name of an ancient citizen from the city's book of the living, the city register. Because Jesus makes reference to names being blotted out, some think all human names are initially in the Book of Life, and individuals are blotted out as they personally reject Jesus. But we should not think that names are being constantly erased and then re-written; the focus here is on assurance, not a fear of a Jesus who sits in heaven with an active eraser. Jesus promises the overcomer that He will confess his name before My Father; I am not ashamed to confess Christ, but I am amazed that He is not ashamed to confess me! Our acceptance of Jesus is important; His acceptance of us is far more important!

Rev 3:6 He that hath an ear, let him hear what the Spirit saith unto the churches.

We must all hear what the Holy Spirit says to the church at Sardis; it is easy to drift in sleepy apathy towards spiritual deadness, especially when you have a good reputation (people recognize that you are mature in Christ), and when you place a high value on stability. There is always hope for the dead church, because Jesus specializes in raising the dead.

Rev 3:7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

Background history: The youngest of the cities, now known as Alashehir, was built in the area acquired by Pergamos in 189 B.C. King Eumenes II, King of Pergamos, had a younger brother, Attalus II, who was his successor, and won the cognomen Philadelphus ("One who loves his brother"), after which the city was named, for his loyalty and affection for Eumenes. Philadelphian coins show the two brothers as completely alike in height, features, and dress. The area was well favored for wine production (Dionysys, the god of wine, was the principal deity) and the city well situated also on the imperial post road from Rome and Troas to Pergamos, Sardis and to the interior of Phrygia. It was a virtual gateway to the high central plateau of Asia Minor and thus became a missionary center for spreading the Greek language and manners into the eastern parts of Lydia and Phrygia. This missionary character of the city seems to be stressed in the letter to the church of Philadelphia.

Jesus is introduced as the Sovereign God. He is holy and true; these do not describe "tendencies" within Jesus, but His very being - and are clear characteristics of Yahweh. The idea behind true (alethinos) is "real" or "genuine," as opposed to unreal, fake, or counterfeit - Jesus is true in all of His being, He is the real God and the real man. He is the keeper of the keys and doors: this is a figure from Isaiah 22:20-23, expressing power and authority, especially to admit and exclude.

Rev 3:8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

The facts: Jesus knows their great faithfulness. They have an open door set before them, a door that either represents their opportunity to enter God's kingdom (in contrast with their exclusion from the synagogue in verse 9) or it represents missionary opportunity (city history; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3). The emphasis is on unhindered openness; there is nothing that can keep them from their access to this door.

They have a little strength, which does not imply weakness, but real strength - they were weak enough to be strong in the Lord. For many of us, we are too strong, too big, to sure of our own strength to see God do a great work through His strength. Paul is a great example; God's strength was made evident in his weaknesses.  (2 Corinthians 12:7-10).

The Christians in Philadelphia have also been faithful to Jesus and His word; the idea behind being faithful to His name is not only expressing allegiance to Him, but in also being consistent with His character. Some churches who claim great faithfulness to the word of Jesus deny His character; they represent the manner and style of Jesus as something very different from what the gospels show.

These features (opportunity, reliance on God, and faithfulness to Jesus) almost seem commonplace, unspectacular, or even "boring," but Jesus was completely pleased with this church! "The church of Philadelphia is commended for keeping the Word of the Lord and not denying His Name. Success in Christian work is not to be measured by any other standard of achievement. It is not rise in ecclesiastical position. It is not the number of new buildings which have been built through a man's ministry. It is not the crowds that flock to listen to any human voice. All of these things are frequently used as yardsticks of success, but they are earthly and not heavenly measures."

Rev 3:9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and 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.
Rev 3:10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

A verdict upon the Christians at Philadelphia: they are to be vindicated and preserved.  Apparently, the Christians in Philadelphia were being persecuted by Jews, but these persecuting Jews were Jews in name only, having no spiritual connection to Abraham or to the people of faith.

I will make them come and worship before your feet: God promised Israel that Gentiles would honor them and acknowledge their God (Isaiah 45:14); now Jews "will play the role of the heathen and acknowledge that the church is the Israel of God." 1 Corinthians 14:24-25 speaks of unbelievers falling down in the midst of Christians to worship God; this establishes that it isn't Christians who are being worshipped, but God is being worshipped in the presence of Christians. The best way to destroy the enemies of the gospel is to pray God would change them into friends. The main thought here is of vindication before self-righteous "spiritual" persecutors; God is promising that the Christians in Philadelphia will be vindicated before their persecutors.

Jesus also gives them a promise of protection from the hour of trial on the whole world. Most see this hour of trial as a reference to the Messianic woes, the Great Tribulation, which precede Jesus' earthly kingdom. The test is directed against those who dwell on the earth; this "refers not to believers but to unbelievers who are objects of God's wrath" throughout Revelation.

Does this promise to keep you from the hour of trial imply an escape before the Great Tribulation? Or does it promise protection in it? Each side believes this verse easily supports their position. Those who believe the church will be here on earth during this time of Great Tribulation focus on persevere, and say the context demands the view of a protection that enables the faithful to persevere in the period. Those who believe that Jesus will come for His church before this time of Great Tribulation note that protection is promised from the very hour of trial, not just the trial itself; and point to the world-wide, inescapable cataclysm predicted in the Great Tribulation (Matthew 24:21; Revelation 6, 8-9, 16). As well, persevere is in the past tense (something that the Christians had already done before the hour of trial, which has not yet come upon the world); the promise is a reward for past perseverance, not the equipping to persevere in the future. In addition, the ones being tested by this hour of trial are not primarily believers, but those who dwell on the earth - those whose home is this earth, who are not citizens of heaven (Colossians 3:20).

Rev 3:11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

What Jesus wants them to do: hold fast! This church must not depart from its solid foundation of faithfulness to Jesus and His word, and evangelism, they must continue in the things mentioned in verse 8, even if they seem "unspectacular" by some modern church standards.

That no one may take your crown: if they fail to hold fast, the crown might be given to another; the idea is not that it might be stolen by another. This is not a crown of royalty due to one because of birth, but a crown of victory. Jesus is encouraging His saints to finish their course with victory, to play the second half just as strongly as they have played the first half.

"Behold, I come quickly: hold that fast which thou hast, that no man take thy crown": Jesus will return, just as He promised (John 14:3). "Quickly" = "suddenly" in the Greek. [If the gathering of His own were to occur after the 70th week of Daniel, there would have to be an intervening period of seven years...no "imminent" return!] "Thy crown": They already have it! "Hold fast": Let no man rob you, Colossians 2:18: "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind" (1 Cor 9:24). [Nowhere are we told to prepare for the Great Tribulation...]

Rev 3:12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, [which is] new Jerusalem, which cometh down out of heaven from my God: and [I will write upon him] my new name.

The promise of reward to over comers. Over comers are told that they will be as a pillar in the temple of My God; pillars were pictures of strength, stability, and dignified beauty. In Philadelphia's frequent earthquakes, when a building collapsed, often all that remained were the huge pillars; Jesus offers us this same strength.

He shall go out no more: the over comer will have a place of permanence and stability with God, in contrast to their uncertain place in this world. The over comer also receives on his person many names (of God, the New Jerusalem, and the new name of Jesus); these names are marks of identification (we belong to Jesus) and intimacy (we are privileged to know Him in ways others are not). This also can fit well with the image of a pillar; in the ancient world, a faithful city servant or distinguished priest was sometimes honored by having a special pillar added to one of the temples and having it inscribed with his name.

Rev 3:13 He that hath an ear, let him hear what the Spirit saith unto the churches.

We all want to hear the praise and encouragement Jesus gives to the church at Philadelphia; but if we would be like this church, we must stay on their foundation (Jesus' name and word) and depend on their source of strength (Jesus, not themselves.)

"He that hath an ear, let him hear what the Spirit saith unto the churches": Both Smyrna and Philadelphia have no criticism; both of these cities are the ones remaining still today. Let's remember that each of the churches had a different perception of themselves that the Lord Himself had. How sobering to us in our own conceits.

Rev 3:14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

Background history: An important, wealthy city; with a significant Jewish population; like other cities in the region, it was a center for Caesar worship and the worship of Asklepios (having a famous medical school there in connection with his temple). After an earthquake devastated the region in 60 AD, Laodicea refused Imperial help in rebuilding the city, successfully relying on their own resources.

"It is frequently noted that Laodicea prided itself on three things: financial wealth, an extensive textile industry, and a popular eye-salve which was exported around the world."

However, a poor water supply made Laodicea vulnerable to attack through siege; they were therefore quite accommodating to any potential foe, wanting to negotiate and compromise instead of fight. Their water supply came on a six-mile aqueduct from the hot-springs of Hierapolis; because the water came from hot-springs, it arrived unappetizingly lukewarm.

South of Philadelphia, not far from Colossae, stood the large and prosperous city of Laodicea on the banks of the river Lycus, a tributary of the Meander. It was the twin of Hierapolis, six miles away, which was renowned for its hot springs. (The Turkish government is attempting to harness this geothermal power source.) Laodicea stood midway between the hot springs of Hierapolis and the cold waters of Colossae. (It was fed by an aqueduct from Hieropolis, the water being lukewarm when it arrived.) A highly successful commercial and financial center, remains of a theatre, aqueducts, baths, gymnasium and stadium still survive to testify of its former luxury.

  Jesus is introduced, emphasizing that He is the faithful, authoritative Lord, in contrast to His compromising subjects. He is the Amen, the "so be it," the "it is done"; Jesus is "the personification and the affirmation of the truth of God."

He is the Faithful and True Witness, in contrast to the Laodiceans, who we will sadly find to be neither faithful nor true. He is the beginning of the creation of God; the idea behind the word for beginning [arche] is that of a "ruler, source, or origin," not of first in a sequential order. This verse does not teach that Jesus was the first being created, but that He is the ruler, source, and origin of all creation.

Rev 3:15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
Rev 3:16 So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.

This picture of luke-warmness would have particular relevance to the Christians of Laodicea because of their water supply. What do we mean when we say someone is lukewarm? In one sense, luke-warmness is a picture of uselessness - "Hot water heals, cold water refreshes, but lukewarm water is useless for either purpose" (Morris)

But more strongly, luke-warmness is a picture of indifference and compromise - it takes on the temperature of its surroundings. Does Jesus mean to say that these Christians are intrinsically cold, but warmed up by their religious trappings? Or, that they are essentially hot, but cooled down by their apathy and self-reliance? Both are possible, but since He is talking to His church, there is an emphasis on the later. Has there been a greater curse upon the earth than empty religion? Is there any soul harder to reach than the one who has just enough of Jesus to think they have enough? Laodicea exemplifies empty religion; and tax collectors and harlots were more open to Jesus than scribes and Pharisees. Satan will have us any way he can get us, but he prizes a lukewarm religionist far above a cold-hearted sinner.

The name Laodicea means "rule of the people"; this church well represents a church run by majority rule instead of God. "Its name designates it as the Church of mob rule, the democratic Church, in which everything is swayed and decided by popular opinion, clamor and voting"

This lukewarm Christianity is utterly distasteful to Jesus; He refuses to abide with it, and warns that He will spew you out of My mouth.

Rev 3:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

The verdict: thinking they are rich, they are really destitute. The Christians at Laodicea lack spiritual poverty; this lack is so serious that if they had never had a sense of their own spiritual bankruptcy before God, then their conversion should be doubted. "The loss of a sense of need, as the drowsiness that besets a freezing man, is fatal."

Jesus warns them that spiritually, they lack the very things Laodiceans prided themselves on possessing: wealth, sight, and fancy clothing.

Again, what Jesus sees in us is more important than what we see of ourselves (as in the case of Smyrna, Revelation 2:9)

Rev 3:18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and [that] the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Rev 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
Rev 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.

What Jesus wants them to do: look to Jesus for what you are lacking. As long as we believe we can meet the need for wealth, clothing, or sight ourselves, we are as destitute as the Laodiceans - we must seek these things from Jesus instead of relying on them ourselves.

How can we buy these things from Jesus? Not by a works trip; but Jesus would say, "All this self-sufficiency must be expended in the labor of getting from Me (Jesus) these absolute necessaries." 

With such a sharp rebuke, should we think that Jesus has lost His love for this errant church? No; Jesus' great love is expressed in His rebuke. "It is, in fact, God's final punishment to leave a man alone". It can also be the demonstration of a pastor's love; "How many preachers love their saints enough to risk their resentment by obeying 2 Timothy 4:2: reprove, rebuke?"

He commands them to make a decision to repent, and to continue in zeal (which comes from the same word as hot in verse 16); thought Jesus detests their luke-warmness, He would really have them be hot with zeal rather than cold. Then why does Jesus say I could wish you were cold or hot in verse 15? Because at least you can feel cold; the lukewarm Christian has enough of Jesus to satisfy a craving for religion, but not enough for eternal life. The thief on the cross was cold towards Jesus and clearly saw his need; the Apostle John was hot towards Jesus and enjoyed an intimate relationship of love. But Judas was lukewarm; following Jesus enough to be considered a disciple, but not giving his heart over to Jesus in fullness. Deep down, there is no one more miserable than the lukewarm Christian; they have too much of the world to be happy in Jesus, but too much of Jesus to be happy in the world.

Jesus gives to this lukewarm church The Great Invitation, expressing His great desire to enter us and fellowship with us, but at our invitation. The idea of Jesus at the door applies to the sinner and to the saint alike; Jesus wants to come in to us, and dine with us, in the sense of having a deep, intimate relationship with us. Sadly, note where Jesus is: on the outside, knocking to get in; Laodicea is "The Church of the Excluded Christ" (as are many churches today). We have in this verse a profound mystery: the sovereign, omnipotent Jesus has condescended to work out His eternal plan by wooing the cooperation of the human heart. Christ comes as a lover; it is much the same as the voice heard in the Song of Solomon: It is the voice of my beloved! He knocks, saying, 'open for me, my sister, my love (Song of Solomon 5:2). When Jesus says dine with him, He speaks of a specific meal known as the deipnon: "The deipnon was the main meal of the day and was a leisurely affair, not a hurried snack." (Morris) This speaks of fellowship. All that was said previous is seen in the context of this loving desire - "rebuke and chastisement are no signs of rejection from Christ, but of His abiding and pleading love, even to the lukewarm and careless." 

The key to opening the door is to first hear His voice; it is as we give attention to what Jesus has to say to us that we can be rescued from our own luke-warmness and enter into a "zealous" relationship with Him.