The Church at Sardis
Background
2. Be—Greek. “Become,” what thou art not, “watchful,” or “wakeful,” literally, “waking.”
the things which remain—Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [ALFORD]. “The things that remain” can hardly mean “the PERSONS that are not yet dead, but are ready to die”; for Rev 3:4 implies that the “few” faithful ones at Sardis were not “ready to die,” but were full of life.
3:1b (Criticism). The church in Sardis receives no compliment from Christ, only criticism. The only other church similarly faulted is the seventh church, Laodicea. The complaint Christ lodges against this church is that its reputation is faulty. Others may think this congregation is lively; Christ knows (note again the I know) differently. The church is almost spiritually dead. A corpse may be beautiful, but it is still dead. In contemporary terms, the Sardis church was filled with “nominal Christians.”
3:2–4 (Command). The urgent command Christ gives lies in a series of five verbs: wake up … strengthen … remember … obey … repent. Foreign armies had captured the city of Sardis twice in its history because of its failure to watch. The Christians of Sardis now have an opportunity to avoid a parallel spiritual destiny. The church’s deeds appeared wonderful to those outside the church, but they were not complete in the sight of … God Christ did not accuse them of heresy, but neither had they offended Romans or unbelieving Jews. They were not being persecuted, but they had offended God by emphasizing formality over reality.
Part of the remedy was for this church to remember its glorious past, when it had been spiritually alive. When the Christians at Sardis were converted, they had received something important. While surely they had received the gospel, they had also received the Holy Spirit of life. They had forgotten about the Spirit’s work. They must repent of their neglect of the Spirit and obey the command to “be filled with the Spirit” (Eph. 5:18).
Christ had threatened to judge the unloving Ephesian church by removing its lampstand if it did not repent (2:5). He had promised to judge the heretical teachers in Pergamum by fighting with his sword against them if they did not repent. Now he threatens to judge the lifeless church of Sardis by coming against them like a thief at an unexpected time. Some interpreters believe this refers to Christ’s second coming, which is often said to be like a thief (Matt. 24:43; Luke 12:39; 1 Thess. 5:2; 2 Pet. 3:10; Rev. 16:15). However, in this context the “coming” of the Lord to judge will take place only if the church does not repent. The second advent of Christ is not conditional. Thus, just as the city of Sardis had succumbed to unexpected military attack, so the church of Sardis will be visited by Christ’s judgment—if it does not change.
Is it possible for a “dead orthodox” church to change? In the case of Sardis, the answer was “yes” because a few people had remained faithful. They had not soiled their clothes by assuming that the appearance of true religion can substitute for the reality. Christ does not ask these faithful few to leave the nominal majority but to maintain their presence as a witness. They may have a difficult time doing so, but Christ commends them as worthy of special praise. They will appear dressed in white one day, revealed as truly righteous. Their righteousness was not the appearance but the reality, because they “washed their robes and made them white in the blood of the Lamb” (Rev. 7:14). Their righteousness was based on Christ’s death for them, which resulted in righteous living.
3:5–6 (Commitment). Verse 5 mentions he who overcomes; verse 6 refers to the one who has an ear. These elements are repeated in all seven letters, as well as the reference to what the Spirit says to the churches (see discussion at 2:7). These overcomers from all ages and all churches will be dressed in white just as the faithful few in Sardis will be clothed.
The symbol of God’s divine ledger goes back as far as Exodus 32:33—“The LORD replied to Moses, ‘Whoever has sinned against me I will blot out of my book.’ ” In the present text, Christ specifies his commitment to the overcomers with a negative and positive promise. First, their names will never be blotted from the book of life. Second, their names will be acknowledged before my Father and his angels. Both of these symbolize eternal life. In ancient times, all citizens of a city might be listed in the “citizenship registry.” To be erased from such a book would mean one was not (or no longer) a citizen. All those who were citizens had the right to be announced or acknowledged before the king and his court.
Overcomers demonstrate their righteousness in this life by confessing Christ faithfully before a hostile world through the help of the Spirit of God. In their heavenly existence Christ will faithfully confess them before the very angels of God. Jesus had made an identical promise during his earthly ministry. “I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God” (Luke 12:8). (Because the notion of one’s name being erased is clearly a symbol and because the statement is negative rather than positive, this image does not speak one way or the other concerning the possibility of believers in Christ losing their salvation. The doctrine of the perseverance of the saints is built on other passages of Scripture which more clearly affirms it.)
A name that thou livest (ὀνομα ὁτι ζῃς [onoma hoti zēis]). A name in contrast with reality. The ὁτι [hoti] clause in apposition with ὀνομα [onoma]. And thou art dead (και νεκρος εἰ [kai nekros ei]). “The paradox of death under the name of life” (Swete). Not complete (a nucleus of life) death (verse 2), but rapidly dying. See the picture in James 2:17; 2 Cor. 6:9; 2 Tim. 3:5.
Revelation 3:2
Be thou watchful (γινου γρηγορων [ginou grēgorōn]). Periphrastic imperative with present middle of γινομαι [ginomai] (keep on becoming) and present active participle of γρηγορεω [grēgoreō] (late present from perfect ἐγρηγορα [egrēgora] and that from ἐγειρω [egeirō], as in Matt. 24:42) and see 16:15 for γρηγορεω [grēgoreō] also. He does not say “Arise from the dead” (Eph. 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church. Stablish the things that remain (στηρισον τα λοιπα [stērison ta loipa]). First aorist active imperative of στηριζω [stērizō], to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (1:5). Every new pastor faces such a problem. Which were ready to die (ἁ ἐμελλον ἀποθανειν [ha emellon apothanein]). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation “with a delicate optimism” (Swete) as having passed the crisis, a sort of epistolary imperfect. For I have found no works of thine (οὐ γαρ εὑρηκα σου ἐργα [ou gar heurēka sou erga]). “For I have not found any works of thine.” Perfect active indicative of εὑρισκω [heuriskō]. The church as a whole represented by σου [sou] (thy). Fulfilled (πεπληρωμενα [peplērōmena]). Perfect passive predicate participle of πληροω [plēroō]. Their works have not measured up to God’s standard (ἐνωπιον του θεου μου [enōpion tou theou mou]).
Revelation 3:3
Remember (μνημονευε [mnēmoneue]). “Keep in mind,” as in 2:5. Therefore (οὐν [oun]). Resumptive and coordinating as in 1:19; 2:5. Thou hast received (εἰληφας [eilēphas]). Perfect active indicative of λαμβανω [lambanō], “as a permanent deposit” (Vincent). Didst hear (ἠκουσας [ēkousas]). First aorist active indicative, the act of hearing at the time. And keep it (και τηρει [kai tērei]). Present active imperative of τηρεω [tēreō], “hold on to what thou hast.” And repent (και μετανοησον [kai metanoēson]). First aorist active imperative of μετανοεω [metanoeō], “Turn at once.” If therefore thou shalt not watch (ἐαν οὐν μη γρηγορησῃς [ean oun mē grēgorēsēis]). Condition of third class with ἐαν μη [ean mē] and the first aorist (ingressive) active subjunctive of γρηγορεω [grēgoreō], “if then thou do not wake up.” I will come (ἡξω [hēxō]). Certainly future active here, though probably aorist subjunctive in 2:25. As a thief (ὡς κλεπτης [hōs kleptēs]). As Jesus had already said (Matt. 24:43; Luke 12:39), as Paul had said (1 Thess. 5:2), as Peter had said (2 Pet. 3:10), as Jesus will say again (Rev. 16:15). Thou shalt not know (οὐ μη γνῳς [ou mē gnōis]). Strong double negative οὐ μη [ou mē] with second aorist active subjunctive of γινωσκω [ginōskō], though some MSS. have the future middle indicative γνωσῃ [gnōsēi]. What hour (ποιαν ὡραν [poian hōran]). A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν [poian].
2. Be watchful (γίνου γρηγορῶν). Lit., become awake and on the watch. See on Mark 13:35; 1 Pet. 5:8. Become what thou art not.
Strengthen (στήριξον). See on 1 Pet. 5:10, and compare Luke 22:32; Rom. 1:11; 2 Thess. 3:3.
That are ready to die (ἃ μέλλει ἀποθανεῖν). Read ἔμελλον were ready or about (to die).
I have not found thy works (οὐ εὕρηκά σου τὰ ἔργα). Some texts omit the article before works, in which case we should render, I have found no works of thine. So Rev.
2. “Be watchful, and strengthen the other things which were ready to die; for I have not found thy works perfect before God.”] For it is not enough for a tree to live and to have no fruit, even as it is not enough to be called a Christian and to confess Christ, but not to have Himself in our work, that is, not to do His precepts.
Sardis was also a center of religion. Tiberius rebuilt the city after its destruction by an earthquake in A.D. 17 (Tacitus, Annals 2.47); and out of gratitude, Sardis built an unauthorized temple to Tiberius (Ford, 1975:410). The worship of Cybele, the nature goddess of Asian mystery religions, became identified in Sardis with the Greek Artemis; and this cult was syncretized with emperor worship. The Sardians also worshiped the Lydian version of the Greek god Zeus. Furthermore, Sardis had a large community of wealthy and influential but religiously compromising Jews (Jos., Ant. 16.171; see Ford, 1975:411–12).
Finally, the city of Sardis had a church composed of nominal, self-satisfied Christians. There was no evidence of persecution. The difficulty was spiritual apathy, which is often present when there is no persecution. The Christians of Sardis present a contrast with those in Smyrna, where physical death was all around, but they were spiritually alive. In Sardis, Christians gave the appearance of being alive, but they were spiritually dead.
The Sardians, who were spiritually dead, needed the Spirit to bring life. It was noted in chapter 1 that seven stars connote the spiritual counterparts of the seven churches. The presence of the symbol here emphasizes Christ’s concern for his churches, even the ones that have fallen into complacency.
Conditions in the Church: John says to the church at Sardis: you have a name of being alive, but you are dead. Usually the name connotes character, but here it is used ironically. The Sardians have a reputation for life and vitality (see 2 Tim. 3:5), but their lack of Christian works bears witness that they are spiritually dead (Jas. 2:17, 26). The New Testament relates sin to death and ungodliness (Luke 15:24, 32; Rom. 6:13; Eph. 2:1, 5; Col. 2:13; 1 Tim. 5:6). Beasley-Murray compares the church at Sardis to a corpse—beautiful, but dead (1974:95). Nothing good is said about this church.
John’s exhortation to the church of Sardis is: Wake up. This command is particularly appropriate for a city that was supposedly impregnable to attack but had twice been overcome by trickery
Life can be rekindled through remembering, repenting, and obeying, but short of these, spiritual death is imminent. John employs understatement when he says: I have not found your works perfect. Since perfection means fullness or completion, their superficial faith cannot bring their works to fruition.
If the Sardians do not wake up, Christ will come like a thief. In the New Testament, the motif of Christ as thief emphasizes the unexpectedness of his coming (Matt. 24:42–44; Luke 12:39–40; 1 Thess. 5:2; 2 Pet. 3:10; see also Mark 13:35). The image is used elsewhere of the second coming of Christ. Yet since the coming here is conditional, based on whether or not the Christians wake up, it probably refers to temporal judgment that will come soon upon the church at Sardis.
The church at Sardis apparently had an excellent reputation; Jesus sees through the reputation to the reality within. Jesus goes on to speak of “what remains and is on the point of death”; he has not “found your works perfect in the sight of my God” (3:2; cf. 2:5). Specifics about the church’s problems are not given, but clearly its situation is grave. Indeed, that the Christians in Sardis have “soiled” (moluno) their robes (3:4) suggests accommodation to the pagan culture around them. The other use of moluno in the book (14:4) can be understood in this manner, and the only other occurrence of moluno in the New Testament is in the context of eating food sacrificed to idols (1 Cor 8:7).
Jesus’ charge to the church is fivefold. First, the church is to “awake” (3:2, 3). The only other use of the verb in the book is in 16:15, a passage that recalls this one, where a blessing is given to the one who is awake and a warning to the one who is not. Elsewhere in the New Testament the idea is to watch, to be alert (Matt 26:38, 40–41; Acts 20:31; 1 Cor 16:13; Col 4:2; 1 Pet 5:8), especially with respect to the coming of Jesus/the Day of the Lord (Matt 24:42–43; 25:13; Mark 13:34, 37-38; Luke 12:37; 1 Thess 5:6, 10). This second element is in view in Jesus’ warning that if the church does not “awake,” he “will come like a thief [cf. 16:15], and you will not know at what hour I will come upon you” (3:3).
The second charge Jesus gives to the church is to “strengthen what remains and is on the point of death” (3:2; cf. Ezek 34:4). “Strengthen” is used only here in the book. Third, the church is to “remember” what it received and heard (cf. 2:5). Fourth, it is to “keep” what it received and heard (cf. 1:3; 2:26). Fifth, it is to “repent” (cf. 2:5 [twice], 16, 21 [twice], 22; 3:19).
The message to Sardis is a warning to all “great churches” that are living on past glory. Dr. Vance Havner has frequently reminded us that spiritual ministries often go through four stages: a man, a movement, a machine, and then a monument. Sardis was at the “monument” stage, but there was still hope!
The impression is that the assembly in Sardis was not aggressive in its witness to the city. There was no persecution because there was no invasion of the enemy’s territory. No friction usually means no motion! The unsaved in Sardis saw the church as a respectable group of people who were neither dangerous nor desirable. They were decent people with a dying witness and a decaying ministry.
Our Lord’s counsel to the church began with, “Be watchful! Wake up!” (see Rom. 13:11ff) The “sentries” were asleep! The first step toward renewal in a dying church is honest awareness that something is wrong. When an organism is alive, there is growth, repair, reproduction, and power; if these elements are lacking in a church, then that church is either dying or already dead.
However, a remnant of dedicated people often exists in even a dying church. The Christians at Sardis had life, even though it was feeble. They were working, even though their works were not all that they could have been. The Lord admonished them to strengthen what remained and not to give up because the church was weak. Where there is life, there is hope!
“Wake up! Be watchful! Repent! Remember the Word you have received and obey it!” This is the formula for revival. It is good to guard our spiritual heritage, but we must not embalm it. It is not enough to be true to the faith and have a great history. That faith must produce life and works.
There are four evidences of spiritual life. In a living church there will be growth, compassion, unity, and love; and the Lord missed all these and bitterly lamented their absence. Of what use was the fig tree to abate his hunger, when it bore leaves but no fruit? Amid all this disappointing formalism, there were a few live souls who fulfilled their works and did not defile their robes. Does not this suggest the Transfiguration? On the holy mount, the homely garments of Jesus shone with light; and so the inner purity of the saint shines through and glorifies his simplest acts. The holiness we love in this life shall be rewarded by the white robes, Christ’s acknowledgment, and the deeds of heavenly citizenship.
The human ministry is the fruit of Christ’s sending the gifts of the Spirit. Stars imply brilliancy; the fulness of the Spirit, and of brilliant light in Him, form a contrast to the formality which He reproves. name … livest … dead—(1 Tim. 5:6; 2 Tim. 3:5; Titus 1:16: cf. Eph. 2:1, 5; 5:14.) Sardis was famed among the churches for spiritual vitality; yet He who sees not as man seeth, pronounces her dead: how great searchings of heart should her case create among even the best!
III. The Complaint (verse 1)
“Thou hast a name that thou livest, and art dead.”
The Sardis Church had a “form of godliness” but denied “the power thereof.” It was a cold, formalistic church, highly organized but sadly lacking the warmth and power of the Holy Spirit. There was no evangelistic zeal nor missionary activity.
IV. The Warning (verses 2, 3)
“Be watchful, and strengthen the things … that are ready to die.…”
In 1517, Martin Luther nailed his 95 Theses to the door of the cathedral at Wittenburg, Germany, and thus set in motion the Reformation period. The Reformation did these things:
a. Encouraged and aided the circulation of the Scriptures.
b. Revived the doctrine of “Justification by Faith.”
c. Introduced more simple modes of worship.
This movement swept over the entire Church and in the following years resulted in an era of great revivals which purged the Church and solved many of her problems.
