Seventh-day Adventist Bible CommentaryRevelation 3

Angel. See on ch. 1:20. Sardis. The first important city on the highway south of Thyatira. Like Thyatira, Sardis enjoyed a favorable commercial location. Strabo, the ancient geographer, speaks of it as “a great city” (Geography xiii. 4. 5; Loeb ed., vol. 6, p. 171), although in John’s day it did not rival either Ephesus or Pergamum in importance. For further information about Sardis see pp. 97–99. The meaning of the name is uncertain; however, some suggest “song of joy,” or “that which remains,” or “something new.” Seven Spirits. See on ch. 1:4. Seven stars. This figure, like those that introduce the messages to each of the other churches, is drawn from the description of the glorified Christ found in ch. 1 (see on vs. 16, 20). Thy works. See on ch. 2:2. Name. Here, “reputation.” Hypocrisy characterized this church, which was not what it pretended to be. Professedly, the Reformation churches had discovered what it means to live by faith in Jesus Christ, but for the most part they eventually lapsed into a state resembling, in certain ways, that of the organization from which they had withdrawn (cf. 2 Tim. 3:5). Their name—Protestant—implied opposition to the abuses, errors, and formalism of the Roman Catholic Church, and the name Reformation implied that none of these faults were to be found within the Protestant fold. See pp. 41–65. Art dead. This bitter comment begins a message that consists mostly of reproof. The sin of hypocrisy called forth Jesus’ most scathing denunciations against the religious leaders of His day (see Matt. 23:13–33). Now, to the hypocritical church of Sardis, the glorified Christ sends His most unqualified rebuke. Rather than being “quickened,” or made alive in Christ (see Eph. 2:5; Col. 2:13; Gal. 2:20), as this church claimed to be, in reality it was “dead” (cf. 2 Tim. 3:5). As applied to the Sardis period of the church, the message may be considered in terms of the church toward the close of the Reformation period and may be dated 1517 to 1755; however, see Additional Note on Rev. 2. Some decades after the beginning of the Reformation the new churches experienced a period of violent doctrinal controversy. Eventually, differences of opinion were settled by the adoption of definitive creeds that tended to discourage the search for for additional truth. By a similar process the Roman Catholic Church, in the early centuries of its history, had crystallized much of its theology. Protected by the power and prestige of the state, and ensconced within the shelter of rigid creedal confessions, the national churches of the Protestant world generally came to content themselves with the form of godliness without its power. Another important factor that contributed to apathy toward spiritual things was the rise of rationalism in the 17th and 18th centuries. Under the impact of scientific discovery, many scholars came to believe that natural law was sufficient to

account for the workings of the universe. Often they concluded that God’s chief function in relation to this world is only that of a first cause, and that since His initial act of creation, the world has functioned more or less independently of Him. Thinking men who found the avenues of independent theological thought closed to them by the rigid formulas of Protestant orthodoxy turned, in some instances, to the new philosophical rationalism. Although rationalism produced much high idealism and commendable thinking in such fields as political science and humanitarianism, its presuppositions when applied to religion went far to encourage the spiritual coldness that characterized much of Protestantism in the centuries following the Reformation.

Ellen G. White

Be watchful. Concerning watchfulness as a Christian duty see on Matt. 24:42; cf. Matt. 25:13. Things which remain. Even in degenerate Protestantism there were certain things worth laboring to preserve. Much, but not all, had been lost. The spiritual life of Protestantism was dying, but the system was not yet dead. “Survival” may be thought of as the keynote of the Sardis period of church history. Thy works perfect. The ardor of Protestantism during its early years gave promise of a pressing forward toward perfection in understanding revealed truth and in applying it to the life. But as the years went by zeal and piety waned, and the church wearied of the effort to reach the goal it had set out to attain.

Remember therefore. Compare ch. 2:5. Hast received. The form of the Greek verb implies not only that the church at Sardis had received the truth but that she still had it—not all had been lost. That there still was hope is further indicated by the injunction to “hold fast,” which in the Greek means to “continue to hold fast.” Some Christians at Sardis had not back-slidden, a fact stated more clearly in v. 4. Repent. Gr. metanoeō (see on Matt. 3:2). Thief. Compare Matt. 24:43, where the reference is to the second coming of Christ. Here, the warning may include not only the second advent itself but a more immediate divine visitation (cf. Rev. 2:5). Either coming would be unexpected to those who failed to repent and to watch. Compare GC 490.

Ellen G. White

Names. That is, persons (see on Acts 1:15). Defiled their garments. A figure for moral defilement, into which most of the church at Sardis had fallen. See on Matt. 22:11; cf. Rev. 16:15; cf. on Isa. 63:6. In white. In contrast with those who have fallen morally, so defiling their “garments,” those who have been true wear “white,” or clean and unstained, garments, a symbol of their purity. This is indicated both by the succeeding remark, “for they are worthy,” and by the use of the same symbol in ch. 7:13, 14. The latter passage makes clear that such righteousness is not their own, but the result of washing their robes white in the blood of the Lamb. They have received the righteousness of Christ. White garments are also pictured as worn by the inhabitants of heaven (see Dan. 7:9; Rev. 4:4; 6:11; 19:14), and thus, for the saints, figurative of their “spiritual body” (1 Cor. 15:40–44; cf. vs. 51–54).

Ellen G. White

He that overcometh. See on ch. 2:7. Clothed. That is, with immortality in the life to come. White raiment. See on v. 4.

Blot out. See on Acts 3:19. The figurative phrase “not blot out” assures the repentant sinner that his sins have been forgiven, and warns the unrepentant that his name will be removed from the book of life. His very identity as a person will cease to exist; he will no longer have a place among created beings. Compare GC 490. Book of life. See on Phil. 4:3; cf. Rev. 13:8; 20:15. Confess his name. That is, acknowledge him as a loyal, devoted follower. Christ is the advocate and intercessor, the great high priest of all who claim His righteousness (see 1 John 2:1, 2; cf. Matt. 10:32, 33; Heb. 8:1–6). Before his angels. The “broader and deeper purpose” of the plan of redemption is “to vindicate the character of God before the universe” (PP 68; cf. DA 19). When Christ in His role as intercessor and high priest presents His ransomed people before the throne of God, He thereby provides the angelic hosts with a convincing testimony that the ways of God are just and true. They see the righteousness of God vindicated, alike in His “strange act” (Isa. 28:21) of committing the unrepentant to destruction and in His pardon of sinners who accept His saving grace by faith. Without the high priestly intercession of Christ, such otherwise mysterious acts of God might appear to the intelligences of the universe as arbitrary and unjustified.

Ellen G. White

Hath an ear. See on ch. 2:7.

Ellen G. White

Angel. See on ch. 1:20. Philadelphia. A word meaning “brotherly love.” This city was founded before 138 B.C. and was named for Attalus II Philadelphus of Pergamum in honor of his loyalty to his elder brother, Eumenes II, who had preceded him on the throne. After a damaging earthquake in A.D. 17 it was rebuilt by the Roman emperor Tiberius, but remained comparatively small. It was situated some 30 mi. (c. 48 km.) east-southeast of Sardis. When the historical application is made, the message to Philadelphia may be thought of as appropriate to the various movements within Protestantism during the latter years of the 18th century and the first half of the 19th whose objective it was to make religion a vital, personal affair (see on v. 2; see Additional Note on Chapter 2). In a special way the great evangelical and advent movements in Europe and the United States restored the spirit of brotherly love and stressed practical godliness in contrast with the forms of religion. Revived faith in the saving grace of Christ and in the nearness of His return resulted in a deeper spirit of Christian fellowship than the church had experienced since the early days of the Reformation. For further comment on the background of this period see pp. 67–70. He that is holy. This title is equivalent to “the Holy One,” used of God in the OT (Isa. 40:25; Hab. 3:3). In the NT a similar ascription is applied repeatedly to Christ, implying His deity (see Luke 1:35; Acts 4:27, 30, cf. on John 6:69). True. Gr. alēthinos, “genuine,” “real,” in contrast with false gods. Key of David. This verse applies Isaiah’s prophecy concerning Eliakim, to Christ (Isa. 22:20–22; see 2 Kings 18:18). Eliakim was appointed to have supervision “over the household” of David, as signified by the fact that he was to be given “the key of the house of David.” Christ’s possession of the “key” represents His jurisdiction over the church and over the divine purpose to be achieved through it (see Matt. 28:18; Eph. 1:22). Compare Rev. 5:5; 22:16; see on Matt. 1:1. He that openeth. That is, with “the key of David.” Christ has full authority to open and to shut, to carry the plan of redemption forward to success.

Thy. For the force of the singular see on ch. 2:2. Works. See on ch. 2:2. An open door. In the preceding verse Christ is said to have the “key of David.” Verse 8 may imply that with the “key” He now opens before the Philadelphia church a “door” of unlimited opportunity for personal victory in the struggle with sin, and for bearing witness to the saving truth of the gospel. For similar uses of a “door” as a symbol of opportunity see Acts 14:27; 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3. Seventh-day Adventists hold that the close of the Philadelphia period (1844) marks the beginning of the investigative judgment described in Dan. 7:10; Rev. 14:6, 7 (see comment there). Christ is our great high priest (Heb. 4:14, 15; 8:1), ministering in the sanctuary above, “the true tabernacle, which the Lord pitched, and not man” (Heb. 8:2, 6; cf. Ex. 25:8, 9). Now, the ritual of the earthly sanctuary consisted essentially of two parts, the daily service of ministration for sin, in the holy place, and the yearly service, on the Day of Atonement, which was considered a day of judgment, in the most holy place (see Heb. 9:1, 6, 7; see on Dan. 8:11, 14). In view of the fact that the earthly sanctuary served as an “example and shadow of heavenly things” (Heb. 8:5) it is proper to conclude that the daily and yearly services of the earthly sanctuary have their counterpart in the ministry of Christ in the heavenly sanctuary. To speak in terms of the symbolism of the earthly sanctuary, which was “a copy of the true one” (Heb. 9:24, RSV): On the antitypical day of atonement, beginning in 1844, our great High Priest may be thought of as leaving the holy place of the heavenly sanctuary and entering the most holy place. Accordingly, the “shut door” would be that of the holy place of the heavenly sanctuary and the “open door” that of the most holy place, where Christ has been engaged in the work of the great antitypical day of atonement since that time (see GC 430, 431, 435; EW 42). In other words, the “shut door” indicates the closing of the first phase of Christ’s heavenly ministry, and the “open door,” the beginning of the second phase. For a discussion of the “shut door” in early Adventist teaching see L. E. Froom. The Prophetic Faith of Our Fathers, Vol. 4, pp. 829–842; also “Open and Shut Door,” in SDA Encyclopedia, pp. 1034–1037. For a summary of the sanctuary doctrine see Additional Note on Heb. 10. No man can shut. Christ will carry forward the work of redemption until it is complete. Man can do nothing to hinder either His ministry in the courts of heaven or His jurisdiction and control over the affairs of earth (see on Dan. 4:17). A little strength. Or, simply, “little strength.” It is not clear whether Christ is here reproving the Philadelphia church for having so little strength or commending them for having some strength. Except for a “few” in Sardis, that church was all but “dead,” and it may be that the “little strength” of Philadelphia represents a more encouraging situation than that in Sardis. The fact that the “little strength” is so closely connected with the commendation for heeding Christ’s Word and not denying His name tends to confirm this conclusion. Also, the “open door” may be thought of as an invitation to enter into an experience of even greater strength. The church at ancient Philadelphia was apparently neither large nor influential, but it was pure and faithful. The Philadelphia period of church history, with its increased attention to God’s Word, particularly the prophecies of Daniel and of the Revelation, and to personal godliness, represented a much more encouraging picture than the preceding period.

My word. God’s word expresses His will. God has revealed His will through nature, also through His prophets and apostles, by the direct witness of the Holy Spirit to the human heart, through the experiences of life, through the course of human history, and pre-eminently through Christ. Name. See on ch. 2:3.

Ellen G. White

Make them. Literally, “give them.” Grammatically, the statement of v. 9 may be understood to mean either that God would “make,” or “cause,” members of “the synagogue of Satan” to “come and worship” at the feet of the Philadelphia Christians, unrepentantly, or that God would “give” to the Philadelphia Christians some of the Jews of Philadelphia as converts to Christianity. The context is not decisive. Of the synagogue. Or, “some of the synagogue” (see on ch. 2:9). Say they are Jews. See on ch. 2:9. Come and worship. The sequence of the thought—“come,” “worship,” “know”— seems to imply more than that the Christians of ancient Philadelphia would ultimately triumph publicly over their Jewish opponents. For Christians, like pagan conquerors, to rejoice at the prospect of their accusers finally lying prostrate before their feet hardly seems to reflect the spirit of true Christianity. Rather, these words may refer to the conversion of some of the Jews of Philadelphia (cf. 1 Cor. 14:24, 25) who would learn of God’s love by personal experience. Such a growth in membership may result from the “open door” of Rev. 3:8 and the loyalty of the church to Christ’s “word.” Such loyalty has often brought conviction even to the hearts of persecutors themselves. Applied to the Philadelphia period of church history, this expression may be considered as applicable to those who do not keep pace with advancing truth and who oppose Christians who do. Thus understood, reference may be to the time when those who have rejected truth publicly confess their error (see GC 655). The words “come and worship before thy feet” are from the LXX of Isa. 60:14 (cf. ch. 49:23). As strangers were to have come to literal Israel of old to learn of God (see Vol. IV, pp. 26–30), so non-Christians were to come to the light of the gospel and find salvation (see Vol. IV, pp. 35, 36). Rev. 3:9 has also been applied to those who persist in their opposition to truth, particularly to the time when circumstances will compel them, though unrepentant, to acknowledge that those who have been loyal to truth are indeed God’s people. There is nothing to preclude the possibility that the statement of this verse may include both the repentant and unrepentant opponents of truth, with the one group making the acknowledgement in sincerity and the other only because circumstances compel them to do so. I have loved. These words are probably taken from Isa. 43:4.

Word of my patience. Some interpret this phrase to mean, “my word of patience,” that is, my injunction to be patient; others, as the teaching concerning the patience of Christ (cf. 2 Thess. 3:5). The two ideas are combined in the thought, “Christ encourages us to be patient as He was patient under trial.” From. Gr. ek, “out of,” indicating that the overcomers will successfully endure the period of tribulation, not that they will be untouched by it (see on Dan. 12:1; Matt. 24:21, 22, 29–31). Hour of temptation. Here not a specific length of time, whether literal or prophetic, but a “season,” or “time.” “Hour” is here used in the same sense as in ch. 3:3. In harmony

with the repeated references in the Revelation to the imminence of Christ’s return (see on ch. 1:1), the “hour of temptation” doubtless refers to a great time of testing preceding the second advent. Them that dwell. This and similar expressions (chs. 6:10; 8:13; 11:10; 13:8, 14; 17:2, 8) are used consistently throughout the Revelation to refer to the unrighteous, upon whom the divine judgments will be poured out.

Crown. See on ch. 2:10.

A pillar in the temple. A metaphorical “pillar” would, of course, be part of a metaphorical “temple.” In the NT the word translated “temple” (naos) generally refers to the inner sanctuary containing the holy and most holy places, not to the whole complex of buildings that constituted the ancient Temple. Accordingly, this promise would mean that the overcomer will hold a permanent, important place in the very presence of God. For similar metaphorical usage of the word “pillar” see Gal. 2:9; 1 Tim. 3:15. Go no more out. That is, be permanent. In harmony with the figure, to “go … out” would be to leave the presence of God, deliberately, as Lucifer did (PP 37). Such a promise as this could be made only to those who overcome, permanently. In this life the possibility of going “out” remains, but in the future life no one will choose to go out. Name of my God. See on Acts 3:16; Rev. 2:3; cf. Rev. 2:17; 14:1; 22:4. This continues the figure of speech introduced by the pillar, and is therefore also to be taken figuratively. Inasmuch as a “name” implies personality and character, the promise here is that those who overcome will receive the permanent impress of God’s character; the image of their Creator will be fully restored in them. This figure of speech may also be understood to imply that the victorious saints will be completely God’s own, as attested by His name, or sign of ownership, thus affixed upon them. Name of the city. The pillar not only has the divine name inscribed upon it, but also bears the name of the New Jerusalem. This may be taken to signify that the victorious Christian is a citizen of the New Jerusalem and has a right to reside there (ch. 22:14). New Jerusalem. Not “new” in the sense of being a replica of the literal city by the same name, but in supernal contrast with its earthly counterpart. Ancient Jerusalem was to have become the metropolis of this earth and to have stood forever (see Vol. IV, pp. 29, 30), but because of its failure to carry out its assigned task that role will be accorded the New Jerusalem. The term New Jerusalem is limited to the Revelation, but the thought is anticipated in Gal. 4:26; Heb. 12:22. For the meaning of the name Jerusalem see on Joshua 10:1. Cometh down. See on ch. 21:2. My new name. The third name written on the symbolic pillar is that of Christ Himself. The overcomer’s reception of the divine character, represented by the name (see on Acts 3:16), is mediated by Christ. It is only by virtue of the fact that God became man in Jesus Christ that man may once more be restored to the image of God. This is accomplished by the gift of the life and character of Christ to the believer (see Gal. 2:20; DA 388). To receive Christ’s name is also to receive confirmation of His ownership (see on 2 Cor. 1:22).

Hath an ear. See on ch. 2:7.

Angel. See on ch. 1:20. The Laodiceans. Textual evidence attests (cf. p. 10) the reading “in Laodicea.” This name has been defined as meaning “judging the people,” or “a people adjudged.” The

latter appears preferable here. The beeline distance from Philadelphia to the city of Laodicea is some 50 mi. (c. 80 km.) (see The Journeys of Paul). The latter was founded by the Seleucid king Antiochus II Theos (261–246 B.C.), and named in honor of his wife, Laodice. Situated in the valley of the Lycus River, Laodicea was a prosperous commercial center in John’s day, specializing in the production of woolen goods. It lay within a few miles of the cities of Colossae and Hierapolis, and at an early date there were Christians in each of these cities (see Col. 4:13). By the time the Revelation was written, the church at Laodicea had probably been in existence some 40 years. Paul took a distinct interest in this congregation and directed the Colossians to exchange epistles with the Laodiceans (Col. 4:16; see Vol. V, p. 183). For a discussion of the ancient city of Laodicea see p. 100. Amen. The coupling of this title with “the faithful and true witness” identifies it as a title of Christ (see ch. 1:5), who is the author of the epistles to the seven churches. For comment on the meaning of “amen” see on Deut. 7:9; Matt. 5:18. The application of this term to Christ may be compared with Isa. 65:16, where, in Hebrew, the Lord is called ’Elohe ’amen, “the God of amen.” In the present passage this title may be understood as a declaration that Christ is truth (see John 14:6). Accordingly, His message to the Laodicean church is to be accepted without question. Faithful and true witness. See on ch. 1:5. Beginning. Gr. archē, a word that has both a passive and an active sense. Taken passively, it refers to that which is acted upon at the beginning. So interpreted here, it would mean that Christ was the first creature created. But this obviously could not be the correct translation, for Christ is not a created being. Taken actively, archē refers to that which initiates an action, a first cause, a prime mover. So understood here, it declares Christ to be the Creator. Such is plainly the meaning of the present passage, for Christ is portrayed repeatedly in this same role elsewhere in the NT (see Vol. V, p. 917; see on John 1:3; Heb. 1:2). The strikingly similar statement of Col. 1:15, 16 had been read by the Laodicean church many years before (cf. Col. 4:16).

Ellen G. White

Thy. For the force of the singular see on ch. 2:2. Works. See on ch. 2:2. Neither cold nor hot. It has been suggested that this figurative expression must have been particularly meaningful to the Christians at Laodicea. One of the chief landmarks of that vicinity was a waterfall over which a stream from the hot springs at Hierapolis flowed, leaving mineral deposits. Laodicea’s water source was not these hot springs or a cold one, but a water tower filled by an aqueduct that shows deposits from similar mineral water, probably warm. Lukewarm water was thus a familiar phenomenon to the Laodiceans, and fittingly characterized their spiritual condition. The tepid spiritual condition of the Laodicean church was more dangerous than if the church had been cold. Lukewarm Christianity preserves enough of the form, and even of the content of the gospel, to dull the perceptive powers of the spirit and renders men oblivious to the earnest effort necessary to the attainment of the high ideal of a victorious life in Christ. The typical Laodicean Christian is content with things as they are and proud of the little progress he has made. It is almost impossible to convince him of his great need and of how far he is from the goal of perfection.

Since the messages to the seven churches reflect the entire course of the history of the Christian church (see on chs. 1:11; 2:1), the seventh message must represent the experience of the church during the closing period of earth’s history. The name Laodicea implies the final step in the Christian process of history, that of perfecting “a people adjudged” (see on ch. 3:14) righteous. Further, it implies that the preparation of such a people and the divine process of adjudging them righteous will be achieved by the close of the period (see on Dan. 8:13, 14; Rev. 3:8; 14:6, 7). Appropriately, then, the Laodicean message may be thought of as applying in a special sense to the church from 1844 to the close of time (see Additional Note at end of the chapter), and the period of time thus represented may be characterized as the Age of Judgment. The Laodicean message is applicable to all who profess to be Christians (see 6T 77). For more than a century Seventh-day Adventists have recognized that the message to the Laodiceans also has a special application to themselves (see James White, RH Oct. 16, 1856; cf. 1T 141–144). A recognition of this application stands as a constant rebuke to self-satisfaction and an encouragement to live wholeheartedly according to the pattern of a of perfect life in Christ Jesus (see on ch. 3:18). I would. A lukewarm spiritual state results in decreased alertness, a slow response, and indecisive action. If the Laodicean church were cold, the Spirit of God might the more readily convince it of its dangerous condition. The following statement throws light on why a “cold” condition is preferable to a “lukewarm” one. “It would be more pleasing to the Lord if lukewarm professors of religion had never named His name. They are a continual weight to those who would be faithful followers of Jesus. They are a stumbling block to unbelievers” (1T 188).

Ellen G. White

Neither cold nor hot. See on v. 15; cf. 1T 188; 2T 175, 176. Spue thee out. The figure of tepid water is pressed to its logical conclusion. Such water is disappointing and nauseating, and the one who drinks it almost involuntarily expels it. See 6T 408.

I am rich. This may be understood both literally and spiritually. Laodicea was a prosperous town, and doubtless some of the Christians there were well to do. Apparently this church had suffered no serious persecution. Pride in its prosperity led naturally to spiritual complacency. Of itself wealth is not wrong. However, the possession of wealth subjects its possessor to temptations to pride and self-complacency, and against these his only protection is spiritual humility. Christians who are poor in earthly possessions feel themselves rich and increased with spiritual goods, yet are like the ancient philosopher who proudly proclaimed his “humility” by wearing a torn and threadbare robe. The pride they take in their assumed spirituality shines forth through the holes in their garments. The possession of important truths held only on the level of intellectual acceptance but not allowed to permeate the soul, leads to spiritual pride and religious bigotry. Even the church of God, strong in the structure of its organization and rich with jewels of truth, can easily become a doctrinal bigot and immorally proud of its riches of truth. “The sin that is most nearly hopeless and incurable is pride of opinion, self-conceit. This stands in the way of all growth” (7T 199, 200). Humility of mind is fully as important in God’s sight as humility of heart. Increased with goods. Literally, “have become rich,” “have prospered” (RSV). Not only does the Laodicean church claim to be rich, but she also makes the fatal mistake of considering that these riches are the result of her own labors (cf. Hosea 12:8).

Need of nothing. The climax of the Laodiceans’ boast is that their situation could not be improved. Such self-satisfaction is fatal, for the Spirit of God never enters where a need for His presence is not felt, yet without that presence newness of life is impossible. Knowest not. He who knows not, and knows not that he knows not, is well-nigh hopeless. The ignorance of their true condition that characterizes Laodicean Christians stands in sharp contrast with Christ’s certain knowledge of the true condition of His churches, as reflected by His repeated assurance to each, “I know thy works” (chs. 2:2, 9, 13, 19; 3:1, 8, 15). Thou art. The subject is emphatic in the Greek. The force of the sentence is, “knowest not that it is thou who art the wretched one …” Wretched … naked. The true picture, here presented, is exactly the opposite of the boast made by the Laodicean church. Instead of being rich to the point of needing nothing, this church is, in reality, so much a pauper that she even lacks clothing. Buy of me. Without this much effort the Laodicean “church” cannot attain the standard Christ would have her reach. The things He offers her are not without their price, yet salvation is ever free. She must give up her old way of life to be truly rich, to be healed, and to be clothed. Even she who is penniless may buy (see Isa. 55:1). Gold. This represents spiritual riches, offered as Christ’s remedy for the Laodiceans’ spiritual poverty. This figurative “gold” may be interpreted as referring to “faith which worketh by love” (Gal. 5:6; James 2:5; cf. COL 158), and the works that result from faith (see 1 Tim. 6:18). Tried in the fire. Literally, “fired out of fire,” that is, gold that has come forth from the fire with its dross burned away. Doubtless the reference here is to faith that has been tried and purified by the fires of affliction (see on James 1:2–5; cf. Job 23:10). White raiment. Offered in contrast with the Laodiceans’ nakedness, which stood out so hideously in the face of their own boast that they had need of nothing (v. 17). The white raiment may be understood as the righteousness of Christ (Gal. 3:27; see on Matt. 22:11; Rev. 3:4; cf. 4T 88). This figure must have had special significance for the Christians of Laodicea, for their city was famous for its black woolen cloth. Shame of thy nakedness. See Ex. 20:26; Lam. 1:8; Eze. 16:36; 23:29; Nahum 3:5. Eyesalve. Gr. kollurion, “a little roll.” Ancient eyesalve came to be known by the shape of the package in which it was wrapped. Near Laodicea was a temple to the Phrygian god, Men Karou. A famous school of medicine grew up in connection with this temple, and here an eye powder might be secured. This fact may form the background of the figure here used. The figurative eyesalve here offered the Laodiceans is heaven’s antidote for their spiritual blindness. Its purpose is to open their eyes to their own true condition. This is the work of the Holy Spirit (see John 16:8–11). Only through His convicting work on the heart can spiritual blindness be removed. This eyesalve may also be thought of as representing that spiritual grace which enables the Christian to distinguish between truth and error, and between right and wrong. See 4T 88. Mayest see. That is, see sin as God sees it and realize their own real condition—as a prerequisite to repentance.

Ellen G. White

Ellen G. White

I love. Gr. phileō, “to love [as a friend, with all the warmth of personal affection].” Compare Christ’s love as expressed toward the Philadelphia church by the

word agapaō (v. 9). For the difference between these words see on Matt. 5:43, 44; John 11:3; 21:15. This reassurance of Christ’s favor shows that the Laodiceans are not without hope (see Additional Note at end of chapter). In fact, they are the special objects of His attention. His love for them is expressed by chastisement, through which He hopes to bring them to repentance (see Prov. 3:12). I rebuke. The aim of all true remedial discipline is to bring conviction to the erring one and to encourage to a new course of action. Chasten. Gr. paideuō, “to train children,” “to punish,” particularly as a parent punishes a child for the purpose of reforming and training him. Chastening comes to the Christian when Christ’s rebuke is disregarded. Neither His rebuke nor His chastening is an expression of anger—as when a man loses his temper—but of vigorous love whose purpose is to bring sinners to repentance. It would appear that the church at Laodicea had not as yet endured persecution, as her sister churches had, for there is no indication of suffering already endured. But Christ warns the church that it cannot continue in its halfhearted way without encountering remedial discipline. A little more than half a century after John’s time it seems that the ancient Laodicean church did suffer persecution (see Eusebius Ecclesiastical History iv. 26; v. 24). Be zealous. Gr. zēloō, from the same root as the word zestos, “hot,” which the Laodicean church had failed to be (v. 15). The Laodiceans are called upon to experience the warmth and enthusiasm that comes with true repentance, consecration, and devotion to Christ. Repent. Gr. metanoeō (see on Matt. 3:2). The verb is in the singular, stressing the personal, individual nature of this admonition. Repentance, like salvation, can never be accomplished en masse. The spiritual experience of a relative or a friend can be of saving value to himself alone. This new attitude of sorrow for the past and zeal for the future is Christ’s purpose for the Laodicean church. See Additional Note at end of chapter.

I stand. The form of the Greek verb implies that Christ has taken His stand at the door and remains there. He never tires of offering His blessed presence to all who will receive Him. The door. Not the door of proffered opportunity in v. 8, nor the door of salvation (cf. Matt. 25:10; Luke 13:25). These doors God shuts and opens. The door here referred to is under the control of man, and each person may open or shut it at will. Christ awaits each man’s decision. This is the door to a man’s soul. By His love, through His word, and through His providences, Christ knocks at the door of the emotions; by His wisdom, at the door of the mind; by His lordship, at the door of the conscience; and by His promises, at the door of man’s hopes. This passage may also be thought of as referring to Christ standing at the door of human life, and indeed, of human history, ready to enter in and bless His waiting people with His presence (see Matt. 24:33; Luke 12:36; James 5:9). Sup. Gr. deipneō, “to eat a meal,” particularly the chief, or evening, meal (see on Luke 14:12). This word may be thought of as favoring the application of this verse to the great marriage feast of Rev. 19:9. The Jews commonly compared the bliss of the future life to a feast (see on Luke 14:15, 16).

With him. Few acts are more indicative of fellowship and communion than partaking of food together. In these words Christ promises to share our experiences and invites us to share His (see Gal. 2:20; Heb. 2:14–17).

Ellen G. White

Him that overcometh. See on ch. 2:7. Grant to sit. See Matt. 19:28; Luke 22:30; cf. 1 Cor. 6:2; see on Matt. 25:31. In my throne. The overcomer will share in the glory and power of Christ, even as Christ shares in the glory and power of His Father. I also overcame. See on John 16:33. Only on the basis of Christ’s victory can man hope to overcome. With my Father. See Mark 16:19; Eph. 1:20; Heb. 1:3; 8:1; 12:2.

Ellen G. White

Hath an ear. See on ch. 2:7. ADDITIONAL NOTE ON CHAPTER 3 The severe and uncompromising tone of the Laodicean message has led some to conclude that there is no hope for Christians of that “church” except by transferring their membership to the Philadelphia “church.” Such a conclusion, however, does not accord either with the context or with sound principles of interpretation. See on ch. 1:11, and note the following: 1. This proposal assumes that the Philadelphia “church” exists simultaneously with the Laodicean “church.” But if there is reason to assume that Philadelphia is synchronous with Laodicea, there is equal reason to assume the same for any or all the others. Similarly, if it is considered possible to migrate spiritually from Laodicea to Philadelphia, there is no valid reason why it should not be equally possible—and desirable—to migrate from Laodicea to Ephesus, for example, or from Sardis to Smyrna. Furthermore, if two or more periods are to be considered as existing simultaneously, the consecutive pattern is broken, the individual messages cease to have any specific chronological relationship to history, and there remains no valid basis for assuming that the Laodicean message has any more particular import for our time than for any other. The message to any one of the seven “churches” is specifically applicable to the Christian church at a particular time in history only on the basis that the seven “churches” represent seven consecutive periods of time spanning the Christian Era, and that each message has a specific application to but one period of time. Only thus can Christians of any period be considered as belonging to a particular “church,” and only thus can the Laodicean message be applied in a special way to the “church” in our time. Accordingly, when the seven “churches” are considered chronologically, as applicable to specific periods of history, Christians of one period cannot migrate spiritually to another. 2. The proposal that Laodiceans must leave their “church” and become Philadelphians in order to be saved is based on the idea that each “church” represents a particular spiritual state, or condition. Indeed, each of the seven does have its own problems, and the counsel, warning, and promise addressed to each are appropriate to it. It is equally true that some of the “churches” reflect a more desirable spiritual state, or condition, than do others. Now, it is appropriate for the earnest Christian in any period of history to aspire to reflect the desirable characteristics of, and to be eligible for, the various promises made to all the “churches.” Similarly, he should seek to avoid their undesirable characteristics and heed the threats and warnings addressed to them. But when considered from this point of view, the messages are timeless in nature and the earnest reader applies them to his own

experience on the basis of how they meet his personal needs, not on the basis of the time in which he lives. He has no need of figuratively transferring his membership from one to another. 3. Generally speaking, words of commendation are addressed to each of the “churches” except Sardis and Laodicea, words of rebuke to each except Smyrna and Philadelphia, and words of promise to all seven. Thus the “churches” had both desirable and undesirable members. But in no instance does Christ counsel the loyal members of a supposedly disloyal “church” to transfer their spiritual membership to another whose spiritual condition appears preferable. If such were His intent, we would rightly expect a positive call to come out of Sardis or Laodicea, for instance, similar to the call to come out of Babylon (ch. 18:4). But Inspiration has recorded no such call with respect to Laodicea or any of the other “churches.” In each instance the remedy for the prevailing evil has been, simply but emphatically, to “repent.” Loyal Christians in the Ephesus “church,” which had “fallen” and “left” its “first love,” were not counseled to migrate to Smyrna (see ch. 2:4, 5). Those of the Pergamum period, which harbored the doctrines of Balaam and of the Nicolaitans (vs. 14, 15), were not advised to transfer their membership to Ephesus or Smyrna. The “church” at Sardis was all but dead (ch. 3:2), but its faithful members were not told to move to Philadelphia. Similarly, loyal Christians of the Laodicean period are not instructed to become Philadelphians—at least not by Christ, the true Witness to the Laodiceans. But they are told, as Laodiceans, to “repent” and to find in Christ the remedy for all their defects of character (vs. 18–20). The idea that the Christian can better his chances of salvation through the escape mechanism of spiritual migration and by effecting a form of righteousness superior, presumably, to that of other Christians, is clearly not in harmony with the teachings of our Lord (cf. Luke 18:9–14). In the parable of the Tares (Matt. 13:24–30, 37–43) the owner of the field ordered that both wheat and tares were to “grow together until the harvest” (v. 30). The tares were not to be uprooted by human hands, nor was the wheat to be transplanted to another field. Only when the angel reapers shall gather the wheat into the Owner’s barn and burn the tares is there to be a general separation of the righteous from the wicked (see vs. 30, 39–42). Members of the ancient church at Laodicea would not have improved their spiritual condition by moving to the city of Philadelphia. God’s purpose for the Laodicean “church” does not include a plan for spiritual migration to some other of the apocalyptic “churches,” but rather for a thoroughgoing transformation of heart and life (see on Rev. 3:18–20). Any other proposed solution to the ills of Laodicea is certain only to make an man a hypocrite. 4. It is true that no other “church” is administered so sharp a rebuke as the “church” of Laodicea, but it is also true that no other is offered more tender evidence of Christ’s love, closer fellowship with Him, or a more glorious reward (see vs. 19–21). The Laodicean message is not one of unconditional rejection, any more than those addressed to the other “churches.” If the spiritual poverty of the Laodiceans were beyond redress, they would not be offered “gold” by the True Witness. If their spiritual eyesight were beyond remedy, He would not offer them the heavenly “eyesalve.” If their spiritual “nakedness” were beyond hope, He would not offer them His own “white raiment” (see on vs. 17, 18).

Obviously there are overcomers in Laodicea (v. 21) as in each of the preceding periods of church history, and it is to these overcomers in Laodicea that the promise is given to sit with Christ in His throne.