5. LETTER TO THE CHURCH IN SARDIS Revelation 3:1-6 1 And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars:--Sardis was the capital of Lydia, a province of Asia Minor, and once the home of Croesus who was celebrated for his fabulous wealth. It was situated inland a considerable distance northeast of Ephesus. Though lacking much of its ancient importance as a commercial city, it must have been an important place when the church was planted there. This letter opens with the usual address to the "angel of the church," and a repetition of two characteristics of Christ which John had already learned about. (1:4, 16.) In 1:4 he was told that the revelation was to come from the seven Spirits; here Jesus is represented as having the seven Spirits. This is a particularly proper way to present Christ; for the word seven indicates fullness and he is said to possess the Spirit without measure. (John 3:34.) Since Christ promised to send the Spirit (John 15:26), and the Spirit was to reveal the things of Christ, there was double assurance here that the revelation to this church would be correct. Having the seven stars in his hand means that the angels of the churches were under his authority. See notes on 1:20. I know thy works, that thou hast a name that thou livest, and thou art dead.--To have a name to live means that they were nominal Christians--professed to be living the Christian life, but were in fact spiritually dead. A similar expression is used by Paul in 1 Timothy 5:6. In other words, it may be said that their profession of righteous living was a mere name. This general condemnation must not be understood to apply to all, for a definite exception is made in verse 4 of a "few" who had not defiled their garments. 2 Be thou watchful, and establish the things that remain, which were ready to die:--A similar exhortation is given by Paul in Ephesians 5:14. It means that, like a soldier on guard, they should arouse themselves to a faithful performance of the Lord's work. The things that remain probably include some who had not completely lost their love for the Lord, and the various graces and good works that needed to he strengthened and increased. This should be done regardless of how few remain who may be worthy of the name Christian in any sense. Things ready to die mean those that are about to cease to exist. If possible, all Christians should be saved, and all good works increased to the fullest limit. for I have found no works of thine perfected before my God. --That is, their works had not been made complete, or carried out fully, in the divine estimate of things. "Before my God" indicates that both God and Christ considered their works incomplete. They were self-satisfied, but God was displeased. This is the sad condition with multitudes of churches and individual Christians, who deserve the same rebuke here given those of Sardis. 3 Remember therefore how thou hast received and didst hear; and keep it, and repent --Naturally this exhortation implies that they should remember the things they had heard and received, but the specific thing commanded is that they should recall! "how" they had heard and received. This could include the miraculous proof which may have been present when the church was established, a remarkable evidence of the truth of the gospel, but may have reference to the sincerity and enthusiasm with which they accepted the gospel. If so, then, like the church at Ephesus, they had fallen from their first love. Hence, after urging them to keep what they had received at the first, he tells them to repent--that is, they should decide to turn back to their former zeal for the church. This church is not charged with tolerating any wicked doctrines, as in the cases of Ephesus and Thyatira, but rather with slowly dying from loss of interest in what was accepted. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.--The coming of the Lord sometimes means his personal coming at the end of the world (1 Thessalonians 5:2; 2 Peter 3:10); but here it evidently has the same meaning as in 2:5, 16, in this book, a sudden judgment sent upon them for their sins. That is clearly the import of the threats made against these churches. The conditional phrase, "If therefore thou shalt not watch," implies that they might not do it and would in that case suffer. This, in principle, shows that Christians may be found unfaithful when the Lord comes at the judgment; hence, the possibility of such being finally lost. This verse is positive proof that no one knows the exact time that the Lord will come, either in providence through punishments or in person at last. 4 But thou hast a few names in Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy.--A "few names" means that there were a few members of the church who had not followed the majority off into carelessness and sin, figuratively represented as not soiling their garments. When they obeyed the gospel they were considered as having made their robes white in the blood of the Lamb (7:14)--that is, they had been purified from sin and made righteous. They had not allowed their lives to be contaminated with evil like soiling a white garment with dirt. To walk with Jesus, the reward offered them, means that they were to be saved. This is clearly implied in the expression "in white." The reason assigned is that such persons are worthy ; they have the kind of character which God recognizes as worthy of salvation. 5 He that overcometh shall thus be arrayed in white garments; --Their being "arrayed in white garments"--saved--is here plainly made to depend upon their overcoming. Unless they might fail to overcome, there would be no point in expressing the condition. Each affirmative proposition necessarily has a corresponding negative one, either expressed or implied. The negative one here is that those who do not overcome will not be arrayed in white garments. This unquestionably means that such will be lost. and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.--Here again the promise implies that unless one overcomes his name will be blotted out and his name will not be confessed before the Father. Language could not more definitely indicate the .possibility that Christians may be lost. Any other view renders the language not only misleading, but actually false. An implied argument is just as good as a direct statement. 6 He that hath an ear, let him hear what the Spirit saith to the churches.--See notes on 1:7.