Revelation: The Seven Churches - Part 2
Intro:
Point #1: We Must Allow God to Reveal to Us a Real Assessment of How We are Doing Regarding Our Mission and Calling!
The city of Sardis, the old capital of Lydia, had become famous for its red dye and woolen goods. Twice in its history it had been conquered—by Cyrus, in 549 B.C., and by Antiochus the Great, in 218 B.C.—because of failing to keep adequate watch. It may be with allusion to this historical fact that Jesus exhorted the church to be watchful (v. 2) against the encroachment of sin which might conquer the church. The city was known for its immorality, and this may have made it more challenging for the Christians of the city to remain pure, since there were only a few names even in Sardis who have not defiled their garments (v. 4). Tragically, this is one of the two churches (Laodicea being the other) which receive no commendation from the Lord.
The language employs imagery elsewhere associated with the Second Coming of Christ (for the thief motif, see Matt. 24:43; 1 Thess. 5:2; 2 Pet. 3:10). Yet there is the possibility that some more immediate visitation of judgment is described here by the same imagery. In this case, the failure to watch seems to be the reason that they will not know what hour I will come (v. 3) upon them, whereas, in the case of the Second Coming of Christ, even for those who are watching, He will come “at an hour you do not expect” (Matt. 24:42, 44).
The historicists and some futurists see Sardis as representing the church at the time of the Reformation (1517–1793). This extends from the time of Luther to that of Wesley. This movement ended the Clark Ages and brought refreshing signs of life to the church, though, it is said, Jesus did not find its works perfect before God. The Reformation went a certain distance in discarding unscriptural traditions and in restoring biblical authority in the church, but, in the opinion of some (e.g., the Anabaptists), they did not go far enough.
Point #2: An Hour of Testing is Coming for the Whole World…But Not for the Church of Philadelphia! Jesus Promised to Keep Them From This Testing Because of Their Faithfulness!
The reference to Jesus having the key of David (v. 7), so that he opens and no one shuts, and shuts and no one opens is an allusion to Isaiah 22:22, in which the same privilege and prerogative is assigned to a man named Eliakim, who was steward over the house of King Hezekiah. This man had the power either to admit persons or to deny entry into the king’s house. Jesus is claiming to have a corresponding right with reference to admitting people into heaven. As a matter of fact, He tells the church that He has chosen to admit them: I have set before you an open door (v. 8).
As in 2:9, Jesus again refers to the persecuting Jews as the synagogue of Satan. They say they are Jews and are not, but lie (v. 9)—they are not real Jews in Christ’s sight because “If you were Abraham’s children, you would do the works of Abraham” (John 8:39), and “He is not a Jew who is one outwardly … but he is a Jew who is one inwardly” (Rom. 2:28f).
prior to A.D. 70, the principal systematic persecution of Christians came from the Sanhedrin and synagogues of the Jews, both Christians and Jews later became the targets of Roman persecution—a development that would bring an end to biblical Judaism, but which would not be able to extinguish Christianity.
Dispensational futurists find in this statement a promise of the pre-tribulation Rapture. Taking the hour of trial which shall come upon the whole world to be suggestive of a global crisis, it is thought that this refers to a future tribulation period. Since Jesus promises to keep [the church] from this terrible time, it is argued that the church must be removed from the earth prior to the tribulation of the last days. However, this passage is capable of alternative interpretations.
To the idealist, the time of trial is generic. All people the world over experience times of trial. From time to time in history there are multinational conflicts and crises that threaten the peace and safety of believers as well as unbelievers. Through all such trials, the believer, who has kept faith with the Lord, is secure in God’s care.
Preterists argue that an empire-wide crisis would satisfy the normal use of the terminology in Revelation 3:10. The whole world is a term used to designate the Roman Empire in Luke 2:1 and elsewhere. That it is to test those who dwell on the earth (or “land,” i.e., Israel) may suggest that there is a crisis that will shake the whole empire and put the Jews, in particular, into special peril. In A.D. 68, the death of Nero, and the civil wars that followed, greatly threatened the stability of the Roman Empire, until Vespasian was made emperor in A.D. 70. During this same period (A.D. 66–70), the Jews were embroiled in a fight for the survival of their nation against the Romans … which they lost. Preterism suggests that this judgment on Jerusalem is what is implied in the promise, I am coming quickly! (v. 11).
The church will weather the storm, but the Christians will have to hold fast what you have, that no one may take your crown (v. 11). The overcomer will be made a pillar in the temple of My God (v. 12). Assuming a familiarity with the concept of the church being the temple of God (1 Cor. 3:16; Eph. 2:20–22; 1 Tim. 3:15; Heb. 3:6; 1 Pet. 2:5), faithful confessors will possess positions of stability and support. Such pillars are earthquake-proof, so that, unlike the citizens of Philadelphia, who had frequently been driven out of their city by quakes, the overcomer shall go out no more. Three inscriptions will be written upon the believer who endures: (1) the name of My God, and (2) the name of the city of My God, the New Jerusalem, and (3) My new name (v. 12). Having the name of God and of Christ written upon oneself is probably like a slave bearing the brand of his master.
In the systems of the historicists and some futurists, Philadelphia is taken to be the church at the time of the Great Awakening (from 1793) and beyond. This began with the era of Wesley, Whitefield, Edwards, Finney, and Moody, whose activities ranged from the early 18th to the late 19th centuries. The “open door” that Christ had placed before this church refers to the great opportunity for evangelistic harvesting. This period will continue until the return of Christ, overlapped in the latter days by the Laodicean period.