Revelation 3
OGCRevelation 3:1-6
Strauss-’ Comments SECTION 8
Text Revelation 3:1-6
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: I know thy works, that thou hast a name that livest, and thou art dead. 2 Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God. 3 Remember therefore how thou hast received and didst hear; and keep it, and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee. 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. 5 He that overcometh shall thus be arrayed in white garments; 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. He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Revelation 3:1-6
Is it possible to be a very active and successful congregation and yet be spiritually dead?
What can you tell about a congregation who starts many worthy projects and finishes none of them - Revelation 3:2?
Where in the Gospel records can we find the same warning as given here in Revelation 3:3 - in the earthly ministry of Christ?
What do the white garments of Rev 3:5 signify?
What is the Book of Life - Revelation 3:5?
The Church in Sardis
Chp. Revelation 3:1-6
The Church in Sardis received the most complete condemnation from her Lord, of the seven Churches. They are in a very serious spiritual condition, and they are consequently in grave danger of the Lord’s judgment. He might come to judge Sardis as a thief in the night (Thess. Revelation 5:2) unexpectedly. There is only a small remnant at Sardis who shall share in Christ’s triumph.
Sardis was the capitol of ancient Lydia until 549 B.C. The ruins of her great temple to the goddess Cybele is still observable. A small village exists today near the site of ancient Sardis, its name is Sert. Ancient Sardis was wealthy from the gold and silver which she found in her rivers and hills.
The Lord addresses this congregation as He did the others. Christ told them that you have (echeis - sing. pres. ind. - you have at present) a name that you are alive (zçs sing. pres. ind. alive now) but you are dead (nekros - i.e., pres. ind. dead right now). How is it possible that a congregation can think that it is alive and in reality it is dead? Is it possible that a large active church can be actually spiritually dead?
Be thou (imperative - they were commanded to be watching) constantly watching and establish (sterison - 1st aor. act. imp. through one final act get the complete remaining things established) the remaining things that or which were about to die. Next, comes the most serious indictment of all to this very busy congregation. For I have not found any of your works having been fulfilled (peplç rômena - perf. Pass. participle means - you started a lot of things but you never finished a single thing) before my God (literally God of me).
What could Christ say to a congregation that never finished anything it started? He commanded them to remember (see Revelation 2:5) how you have received (eilçphas - perfect tense - means that they had permanently received) and did hear (çkousas - aor. tense - means the single act of hearing) and keep (tçrei - pres. imp. commanded to keep on keeping) and repent (metanoçson - 1st aor. imper. commanded to completely repent in a single final act). Christ told them that (literally) If therefore you do not watch, I will come as a thief, and you by no means know at what hour I will come on you.
The alla (but) is to contrast the general lack of spiritual concern and the few names in Sardis which did not defile their garments. They were very careful, like Bunyon (in Pilgrim’s Progress) not to soil their white robes. They shall walk around with me in white (garments - not in text); because they are worthy. They are worthy, because of their close walk with Christ - not through any self-righteousness. Christ is their righteousness!
Who are going to receive the white garments of righteousness? Christ responds immediately - The one continually overcoming thus shall be clothed (to throw around) in white garments. These names alone will remain in the scroll of eternal life. I will confess (homologçsô - future ind. act.)
Same Conclusion as the other Churches.
Review Questions
What did Christ mean by charging the Church of Sardis with being dead - Revelation 3:1?
What are some of the spiritual implications of the charge?
Had Sardis really received the Word of God - Revelation 3:3?
What does Revelation 3:2 tell us about how the Word of God is to be handled by Christians - Revelation 3:3?
What do we learn about the need for Christian growth-vs. 5?
**Tomlinson’s Comments
CHAPTER III THE SALUTATION THE SARDIS CHURCH**
Text (Revelation 3:1-6)
3 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: I know thy works, that thou hast a name that thou livest, and thou art dead. 2 Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God. 3 Remember therefore how thou hast received and didst hear; and keep it, and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee. 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. 5 He that overcometh shall thus be arrayed in white garments; 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. 6 He that hath an ear, let him hear what the Spirit saith to the churches.
Chapter s I & II
Chapter III
EPHESUS
SMYRNA
PERGAMOS
THYATIRA
SARDIS
PHILADELPHIA
LAODICEA
Verse
Verse
Verse
Verse
Verse
Verse
Verse
SALUTATION
DECLARATION OF WORKS
PRAISE OR CENSURE
REPROOF
Revelation 2:4; Revelation 2:6
None
None
EXHORTATION
ADMONITION
Promise Revelation 2:26-28
PROMISE
Admonition Revelation 2:29
APPROXIMATE TIME
Pentecost
A.D. 100
313 A.D. to
533 A.D. to
1517 A.D. to
1809 A.D. to
1909 to
OF CHURCH PERIODS
to A.D. 100
to 313 A.D.
533 A.D.
1517 AD.
1809 A.D.
1909 A.D.
End.
CHARACTERISTICS
Doctrinally Right
Persecuted
Compromised
Apostacized
Denominational
Restored
Lukewarm
CHURCH IN HISTORY
The First Church
Church of 2nd, 3rd. Centuries
Church of 4th, 5th Centuries
Catholic
Denominational
Church of Christ
Present Church
The character of the last three messages to the churches is definitely different from the four preceding. In the first four church periods we are given the uncovering of the development of an abominable doctrine which progressed through the stages from the deeds of the Nicolaitanes, the synagogue of Satan, the seat of Satan, until it reached the depths of Satan in the fourth church period. Beginning with Sardis we find, not the rise and progress of a system of satanic wickedness, but a state of decline and decay, dying out of spirituality and love for the truth. While one church period blends into and intermingles with the preceding and succeeding periods, yet each epoch has an individual entity of its own. Following the great, and longest period of Thyatira, or the Roman Catholic epoch, we know from history that there followed the weaker and declining period of denominationalism. The Sardis church ushers in the days of the Reformation. The preceding dark ages had left the church spiritually dead and decadent. After the reformation begun by Zwingli, Luther, Calvin and Knox, the church era was marked by multiple divisions, declining weakness and diminishing spirituality. This decline became so marked that the Wesleys spent their lives in an effort to restore some spirituality to a dying and decadent Christendom.
Revelation 3:1 Hitherto, Christ has begun each letter with words of commendation, but here he commences with words of condemnation.
He presents Himself as He that hath the seven spirits of God, and the seven stars. As already pointed out the seven spirits symbolize the fullness of the One Spirit. Upon Christ, the divine spirit abides in all the perfection of his operation and power. The seven stars represent the entire sweep of the life of the church from Pentecost to the end of the age, He is asserting his complete authority over the church in all the Christian dispensation, He is able to impart spiritual lifethe life that was lacking in this church period addressed. I know thy works, says the Christ. The denominational period has had a reputation for feverish activity, Services well attended and carefully conducted, with working committees and many social activities, This period has been characterized by great financial drives, building programs and world-encirclng movements. Thou has a name that thou livest. How appropriate!
Perhaps nothing has so characterized the denominational epoch as the wearing and stressing of human names, Men have gloried in this name or thatnames that gave no honor to the Christ, or his church, but rather have divided the followers of Christ into competing sects. Since an outstanding trait of this church was its weakness, it is altogether logical that denominational names should be worn. The word comes from the same root from which we get the word denominator, which means fractional, or below par. The wearing of a denominational name is an unconscious confession of being fractional and below par excellence, It cannot be too well noted that God has never permitted a church, which did not take the Scripture for full and final authority for its rule of practice, to wear the Scriptural name. Proclaiming part truth, they ever wear an unscriptural and below par, fractional, or denominational name. So it is looked upon, by Christ, as dead.
Revelation 3:2 But to this church period Christ makes a patient and gracious appeal. Be watchful and strengthen the things which remain, that are ready to die.
The denominational period has thrown off much of the doctrine of Baalam and the overlordship of the Nicolaitanes. Pagan practices borrowed from heathenism by the Thyatira church, have been expunged. But there are still traces of compromising with error, setting up of ecclesiastical establishments to govern the beliefs and practices of its adherents. Yet over against this there has been an awakening after the passing of the dark ages and the spiritual Renaissance which followed. The Bible has been loosed from the cloister pale, and translated and printed in over a thousand languages and dialects. However, in spite of this noble endeavor, there has been a tendency to chain the Bible, not to a book shelf of the monastery, but to the prejudiced interpretation of denominational bias. He declares, I have not found thy works perfect before God, but be watchful and strengthen the things that remain.
Revelation 3:3 To stimulate the church of this period to action, He makes an appeal to remember the better days. It shows that they had now heard His word, because they are to remember how thou hast received and heard.
Church history discloses how the church of the Sardis, or denominational period, has lost its fervor for the Word of God and has turned to humanism, modernism, skepticism, and even outright doubt and infidelity. If they do not watch He says, I will come on thee as a thief in the night. While He is not announcing his immediate return, yet here seems to be the beginning of the calling to the church’s attention that the return must be kept in mind. How significant! The denominational period of the church has throughout its days stressed, with increasing tempo, the return of Christ.
While a few misguided souls have set dates, Christ both in His ministry, through the voice of His apostles and here in his apocalypse, declared His coming would be as a thief in the night. (Matthew 24:36-51) (1 Thessalonians 5:2) (2 Peter 3:10) (Revelation 16:15) The coming of Christ is a blessed hope to the watchful and ready, but to the unprepared it will be an event of surprise and terror.
Revelation 3:4 But there were a few who had kept pure, both in faithfulness to God’s Word and in life. Thou hast a few names in Sardis which have not defiled their garments.
How true it is that throughout denominationalism there are to be found those who, though wearing a fractional name, are living beyond the teaching of their particular group. They have outstripped their church in a return to New Testament belief, practice and living. There are fine folk who have thrown off human creedalism, infant baptism, papal sprinkling (a practice authorized by the pope in the Council of Revenna in A.D. 1311), closed communion, human ecclesiasticism and many other unscriptural practices in order to stand free in Christ. These things need to be strengthened.
A few have not defiled their garments, either doctrinally or spiritually. These shall be clothed in white because they walk with the Lord. Their belief and practice kept step with Christ’s commands. How well did Amos write, Can two walk together except they be agreed? (Amos 3:3)
White is often applied to divine and heavenly things. The garments of the bride are to be fine linen, clean and white. On the earth, man is the only one of God’s countless species of living creatures that has no natural clothing. Sin stripped him of his garments of glory and beauty, wherein he stood in the likeness of God. So he is the most shabbily dressed creature in the whole world.
But the worthy of Sardis are promised to one day walk with Him, dressed in the whiteness of the purity of His righteousness. (1 Corinthians 1:30)
Revelation 3:5 I will not blot his name out of the Book of Life.
The book of Life is prominent in the last Chapter s of Revelation (Revelation 13:8; Revelation 17:8; Revelation 20:12; Revelation 20:15; Revelation 21:27; Revelation 22:19). The mention of it in the letters to the Sardis period is very appropriate in view of the fact that life and death are the main theme of the letter.
Among all denominations of this period there have been rare souls, who have not defiled their garments either doctrinally, or ecclesiastically, having obeyed the gospel and by that obedience and subsequent faithfulness have their names upon the book of life.
The final clause of this verse of promise recalls Christ’s promise recorded in (Matthew 10:32-33*).
Revelation 3:6* Then comes the final admonition, as in all seven letters. He that hath an ear, let him hear what the Spirit saith unto the churches. This regularly repeated injunction emphasizes the truth that each message is addressed to more than an individual church, but to many churches, represented in successive periods of church history.
Revelation 3:7-13
Strauss-’ Comments SECTION 9
Text Revelation 3:7-13
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 none shall shut, and that shutteth and none openeth: 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they 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. 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world to try them that dwell upon the earth. 11 I come quickly: hold fast that which thou hast, that no one take thy crown. 12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. 13 He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Revelation 3:7-13
What is the relationship between God’s purpose and will and human efforts - Revelation 3:7?
What is the synagogue of Satan - Revelation 3:9?
What is the relationship between our loyalty to God and the availability of His power in times of trial - Revelation 3:10?
What are the spiritual results for those that overcome - Revelation 3:12?
The Church in Philadelphia
Chp. Revelation 3:7-13
The congregation of the Lord in the city of brotherly love was the only one of the seven churches which was not condemned by Christ. Philadelphia was the second most important city in Lydia. It was situated southeast of Sardis. Under heavy persecution this congregation had remained loyal to the Lord Jesus Christ. Hence the Lord had caused a door to be opened. This Church kept the Faith!
Christ is the holy one, the true one, the one having the key of David. Christ is the separated one. He is separated from sin, but not the repentant sinner. He is set apart to do the will of His father. The term hagios means holy in the sense of separation. In Isaiah, chp. Revelation 6:1 ff we read of the thrice holy God of Israel.
The Greek language has two words which can be translated true (first one is alçthçs, second is alçthinos). The first word is applied to propositions or assertions which are either true or false, depending on the actual state of affairs. The second term means true in the sense of genuine. The word is formed with an a privative which makes the word mean to uncover or to reveal to the observer whether or not something is real or spurious - i.e., claiming to be true when it is not. The term true is one of the central words in all of John’s works.
The third title comes from a quotation from Isaiah 22:22. This messianic use of this O.T. background enables Christians to be in the presence of the living God.
The next title is the one opening (anoigôn - pres. parti., the one who keeps opening) and no one shall shut (kleisçi - fut. to be hard-hearted or to lack compassion) and shutting and no one opens (anoigei pres. ind. no one keeps opening).
Christ has placed a door having been opened (çneôgmenç - perf. pass. participle) which no one is able (lacks the power because God has opened it) to shut it. This door was opened for them by God Himself, because they kept on keeping the Word of God (my Word) and did not deny my name. Here the name stands for the person of God in Christ. The great door of opportunity has been opened by God and no man or congregation can ultimately shut.
Christ promises two things here, first that their persecutors will be humbled; second that in the general persecution that is coming upon the entire populated earth they will be spared. These two promises coupled with Christ’s promise in Revelation 3:7 concerning the door having been opened (or which He caused to be open) constitute three hope creating words from the living Christ. The former two promises will be fulfilled - Christ will make them to come and worship before thy feet and the second promise is found in Revelation 3:10.
Because you did keep on keeping the Word of my patience (endurance) I will keep you out of (ek) the hour of trial shortly to come upon the inhibited earth (eikoumençs - the word Ecumenical means - dwellers in the household then figuratively - the populated earth.)
Christ announces I am coming quickly; hold on to what you have and do not let go; in order that (hina - purpose clause) no one takes your crown. Hold so that no one takes your crown.
The imagery of this next promise was certainly available around Philadelphia. The ruins of some Temples left only the supporting columns remaining upright. Christ has promised a vital place in the temple of God for every faithful Christian. The faithful will have the name of God and New Jerusalem inscribed on the faithful one. (See Special Study on Jerusalem: in History and Symbolism, also compare with Revelation 21:1 ff.)
Review Questions
Chp. Revelation 3:7-13
What do the titles for Christ given in Revelation 3:7 tell us about His person and work?
In what way, if at all, is it possible for sinners to refuse to go through God’s door of opportunity - Revelation 3:8?
Christ made three promises to the faithful - one in Revelation 3:7 and two in Revelation 3:9. Discuss them and their relevance for the 20th century Church!
Does Christ’s promise to come again give you courage for daily Christian living? If so, in what ways - Revelation 3:11?
*Tomlinson’s Comments
The Salutation The Philadelphia Church
Text (Revelation 3:7-13)*
**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 none shall shut, and that shutteth and none openeth: 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they 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. 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth. 11 I come quickly: hold fast that which thou hast, that no one take thy crown. 12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. 13 He that hath an ear, let him hear what the Spirit saith to the churches.
INTRODUCTION**
The SalutationChrist does not present Himself to this church in characters taken from the sevenfold description of Him in chapter one.
To the other churches He addressed himself as holding the seven stars in his right hand, walking amidst the golden candlesticks, as the first and the last, as He which hath the sharp sword with two edges, as He who hath his eyes like a flame of fire and feet like fine brass, etc. Here, he uses an entirely new set of symbols of himself in this salutation to Philadelphia. In each letter Christ reveals himself in a character that is in keeping with the condition of that particular church. Since the conditions in Philadelphia are quite different from that of every other church, we find He presents Himself in an entirely different manner.
Revelation 3:7 These things saith He that is Holy.
There is no reference here to the eyes of flame or the feet of brass, nor the sword of His mouth. The very words indicate that the church in Philadelphia is in such a state of spirituality and harmony with God’s will as to know Him who is holy, and who is true. Here Christ makes a strong assertion of His deity, for only God can say, I AM HOLY. Because it is written, Be ye holy, for I am holy (1 Peter 1:16), For thus saith the High and Lofty One that inhabiteth eternity, whose name is holy. Isaiah 57:15.
These things saith He that is true.
These words, He that is true take us to John 17:3, where He says, And this is life eternal, that they might know Thee, the only True God. And we know that the Son of God is come, and hath given us an understanding that we may know Him THAT IS TRUE, and we are in HIM THAT IS TRUE, even in His Son, Jesus Christ. (John 5:20)
These things saith He that hath the key of David. The study of this key becomes intensely interesting when we remind ourselves that these seven churches represent seven church periods. The period following the denominational period represented by Sardis which had the name it lived, is the Restoration period, in which there appeared again on earth the church restoring the practices of the first century. As the first period of the church was marked by the first love, the restoration period is marked by the name, Philadelphia, meaning brotherly love. Love had again been restored in the church. The Ephesian period was marked by leaving its first love, the Restoration period is one in which love is restored.
As the first church was given the keys (Matthew 16:16-19)so here the keys are being restored.
The first use of the key to indicate restoration was in Isaiah 22:22 And it shall come to pass in that day that I will call my servant Eliakim. And the key of the house of David will I lay upon his shoulder, so he shall open and none shall shut; and he shall shut and none shall open. The key was laid upon Eliakim’s shoulders in that he was given the key of government, or authority, so in the Restoration period, God is again setting up the kingdom, restoring it in that he is reigning in the church instead of the rule of church councils, presbyteries, synods, conference, etc. Christ’s authority is again being restored.
Eliakim means. God will set up and as in Eliakim’s day, so the Restoration period, God is setting up or restoring the kingdom. In Eliakim’s case none could shut when he had opened nor open when he had shut, so it is in the Restoration period.
The key was given to Eliakim when there were breeches in the walls of Jerusalem (Isaiah 22:9), and the key was restored in the Philadelphia or Restoration period when there were breeches in the spiritual Jerusalem, caused by denominational division.
A lock on a door has a combination and a key must have the same combination as the lock in order to open the door. When Jesus was about to leave His apostles He gave His commission under which they were to labor in opening up the Kingdom to the sinner. This commission is found near the end of what are called the synoptic gospels, namely, Matthew, Mark and Luke. They are so called because they have a common or similar view. The commission, according to these three records of the gospel, reads as follows:
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Matthew 28:1-20; Matthew 19:1-30; Matthew 20:1-34)
And He said unto them, go ye into all the world, and preach the gospel to every creature.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15-16)
And said unto them, Thus it is written, and thus it behooved Christ to suffer and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.(Luke 24:46-48)
This commission is predicated upon all the right of absolute authority, and all the force of absolute power. Shall we present a breakdown of these three records. Matthew mentions going, teaching, baptizing into the name of the Father, and of the Son, and of the Holy Spirit and teaching the baptized hearers to observe all things whatsoever I have commanded you, or in other words to continue in the things heard.
Mark mentions going, preaching the gospel (which consists of three factsthe death, burial and resurrection of Christ 1 Corinthians 15:1-4, believing, being baptized and salvation.
Luke mentions the facts of the gospel repentance and remission of sins, or salvation.
Putting all these elements together we have: Going, teaching or preaching, believing, repentance, salvation or remission of sins and continuing.
Having now ascertained the elements of the commission we are ready to consider the combination or order of these elements. Naturally, the matter of going comes first. Second, the object of going is to teach, so teaching is the next in order. Third, hearing would be the next in order because the object of teaching is to get men to hear. Fourth, the result of hearing is faith, because Paul said, How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?.. So then faith cometh by hearing and hearing by the Word of God. (Romans 10:14-17) So the fourth in order is faith. The next or fifth would be repentance, because until we believe we will not obey Christ’s command to repent. The sixth in order is Baptism, because all repentant believers were commanded to be baptized. This is not only the scriptural order, but, likewise the logical order. Faith changes our mind: repentance changes our will and baptism changes our state, translating us from the kingdom of darkness into the kingdom of God’s dear Son.
Baptism is for the remission of sins because Peter so declared in Acts 2:38 Repent and be baptized every one of you in the name of the Lord Jesus Christ for the remission of sins.
Our sins are remitted in baptism because Paul declares that in being baptized we are baptized into the death of Christ. It was in Christ’s death that the only blood which could remit sins was shed. Baptism puts us into the death of Christ, or under the atoning blood. Now shall we hear Paul on this: How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore, we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:2-4)
Therefore, since remission of sins is the result of the repentant believer being baptized into the death of Christ, it naturally is the seventh in divine order.
But while baptism remits or blots out our past just as if I-’d never sinned, the sinner must continue to the end to be saved, or to obtain salvation. Jesus said, And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. (Matthew 10:22)
He repeated the promise of salvation to the enduring or continuing one. In Matthew 24:13, we read:
But he that shall endure unto the end, the same shall be saved. So salvation is the eighth and final element in the order of the key combination of the commission. Briefly stated they are:
Going
Repenting
Teaching
Being baptized
Hearing
Continuing
Believing
Salvation
The order as Practiced by the New Testament Churches.
To Peter as well as to all the apostles was given the keys to the opening of the kingdom on Pentecost, the birthday of the church.
And I say also unto thee that thou art Peter, and I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven (Matthew 16:18-19).
This same power was given to the other apostles also. In John 20:23 we read, Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
As the spokesman on the Day of Pentecost Peter, filled with the Holy Spirit, using the divine combination, opened the door and all the divine elements are then either mentioned or implied.
There was a goingto the one place (Acts 2:1)
There was preachingBut Peter standing up with the eleven, lifted up his voice and said unto them (Acts 2:14)
There was a hearing, for we read, Now when they heard this, they were pricked in their hearts. (Acts 2:37)
While faith is not mentioned, the very fact that they were pricked in their hearts and said, men and brethren what shall we do? And that they gladly received his word shows they believed. (Acts 2:37)
They were told to repent. (Acts 2:38)
They were baptized. (Acts 2:41)
They continued steadfast. (Acts 2:42)
They were recipients of salvation because The Lord added to the church daily such as should be saved. (Acts 2:47)
This, then is the combination of the Key, and the order of that combination as used by the first church of Christ of the New Testament pattern.
The Changing of the Combination
But what a change the centuries have brought. When through a gradual apostacy the Roman Catholic church came into being they changed the order. Instead of going, they brought little babies and performed upon them what they called baptism for their salvation. Then, when the child reached the age of twelve put him in a confirmation class and taught him. Their order is a departure from the New Testament order and runs as follows: Teaching, hearing, believing, repenting, continuing. The denominational churches that spring from the Catholic church, called Pedo-Baptists, because they practice the baptism of infants, also follow the same order, perverting the combination by bringing babies to be baptized for their salvation and later teaching them. It can not be said too forcibly that never was a person ever baptized by the New Testament church who did not first hear by being taught or being preached to. Jesus said, Go teach, preach, he that believeth and is baptized shall be saved.
The Baptists have restored the order of going, teaching and hearing, but have also changed the order by putting repentance before faith. They base their action on Mark 1:15, which reads:
And saying, the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
At first reading this would seem to substantiate their practice, but further and more careful consideration does not. Rather it reveals their order to be unscriptural.
Paul commanded us to: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth. (2 Timothy 2:15)
The reason for the Baptist putting repentance before faith and basing it on Mark 1:15, is that they do not rightly divide God’s Word. Mark 1:15 refers to a time before the cross, before the gospel had come into its fulness in the death, burial and resurrection of Christ. Since the facts of the gospel had not been fulfilled at the time referred to in Mark 1:15, all that could be said was, Repent and believe the gospel when it comes in its fullness.
After the cross, after the death, burial and resurrection of Christ, the order of the New Testament church was to believe the gospel and then repent. Then another change in the order or combination was made by the Baptists in that they teach that you are saved before you are baptized, declaring that you are baptized because you are saved. If this were true then the commission should have read, He that believeth and is saved, shall be baptized. But it reads He that believeth and is baptized shall be saved.
Salvation, according to the commission of Christ is predicated upon both believing and being baptized. Shall we diagram the sentence:
Thus it is manifestly clear that salvation does not precede baptism, but rather it follows baptism. Since this is true then salvation is based upon a penitent baptized believer who must continue faithfully to the end. And it is not scripturally true that one who is once saved is always saved, or he who is once in grace is always in grace, or that he can never fall. Yet Christ taught we must endure to the end to be saved. Paul said:
But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway. (1 Corinthians 9:27)
Again Paul said: Work out your own salvation with fear and trembling. (Philippians 2:12)
Peter said: If ye do these things, ye shall never fall. (2 Peter 1:10)
The escape from falling is conditioned on the principle If ye do these things. There remains a brief consideration of the Church of Christ. In 1809 there began a movement to restore the Church of the first century by discarding human creeds, confessions of faith, books of discipline, and decrees of church councils, synods, presbyteries and religious conferences. This came to be known as the Restoration movement. Among the many things restored after the New Testament pattern was the return to the divine order and scriptural combination of the use of the Key of the Kingdom. A study of the accompanying chart will give a graphic presentation of the restored order.
The Economy of the Gospel
Note:
On the chart on page 59A are listed the eight conversions recorded in the book of Acts. Under each conversion is listed only the numbers of the acts of obedience actually mentioned in each case. It will be seen that only number six, or baptism is mentioned in all eight records of conversion.
However, all were taught or preached to, even though, in some cases such teaching or preaching was not specifically mentioned. Since all were taught, it naturally and logically follows that all heard, although hearing is only actually mentioned in the cases of the Pentecostians, Cornelius, Lydia and the Corinthians. And so the other items not mentioned might be so considered. Does this mean that each one was saved in a different manner? Positively not. God is not the author of confusion. There is being demonstrated to us here the Economy of the Gospel. Each hearer was only told to do, that which he had not already done. What he had done, in complying with the whole range of required obedience, was not mentioned. All compiled with the same requirements to be saved. There was a uniform pattern of obedience. The same law of obedience is still binding on us today. Christ has neither changed the items, nor the order of scriptural obedience to the gospel. The chart presents the principle departures from the divine order of obedience as practiced by certain groups in Christendom and the restoration of that divine order by the church of the Philadelphia, or Restoration Period.
Revelation 3:8 I know thy works. Their works were so pleasing to Christ that, even though they had a little strength, he had set before the church an open door that no man could shut.
The Restoration movement has not had the wealth and strength of ecclesiastical power that the denominational world, but because they have kept his words they have an open door. Thou hast kept my word. The Restoration movement has stressed as its motto, Where the Bible speaks, we speak, and where the Bible is silent, we are silent. They have discarded all human creeds and books of discipline and taken the Bible as the only rule of faith and practice. Thou hast not denied my name. The Restoration movement threw away all denominational names and called the church, The Church of Christ and the individual followers of Christ Christian, because that was speaking according to God’s Word. This church and the church of Smyrna are the only churches for which there is no reproof.
vs. Revelation 3:9 Then follows a word of encouragement and exhortation.
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 at thy feet, and to know that I have loved thee. The Restoration movement has constantly faced the claim of the denominational world that they, too, are Jews. Note the word Jew refers to those who are the elect of God. Like the other church without reproof, the church of Smyrna, we find two conditions that are repeated in Philadelphia. First, they in Smyrna were opposed and persecuted by false brethren, who said they were Jews, but in reality were the synagogue of Satan.
Second, they were about to have great tribulation (tribulation ten days). This second condition is found in Philadelphia also, for Revelation 3:10 reads, 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.
*Scriptural Record
The GospelGod’s Power unto Salvation (Romans 1:16)
Effect on Hearer
Conditions Met by Man
God’s Offer of Grace*
Acts 2:1-47, The Jews on Pentecost
Peter preached Christ 1.
God approved (Acts 2:22)
Crucified (Acts 2:23)
Raised (Acts 2:32)
Many pricked in their heart asked, What shall we do? (Acts 2:37)
Must Repent and be baptized (Acts 2:38)
Remission of sins (Acts 2:38)
Gift of the Holy Spirit (Acts 2:38)
Acts 3:1-26, Other Jews in Jerusalem
Peter preached Christ 1.
Rejected of men (Acts 3:13-14)
Raised (Acts 3:15)
Prophecy fulfilled (Acts 3:18)
Recognition of guilt implied by response
Must Repent and turn or be converted (Acts 3:19)
Blot out sins (Acts 3:19)
Seasons of refreshing (Acts 3:19)
Acts 8:1-40, the Samaritans
Philip preached Christ (Acts 8:5) and Things concerning the kingdom of God (Acts 8:12)
They believed (Acts 8:12)
They were baptized (Acts 8:12)
The blessings extended to all penitent, baptized believers (Cf. Acts 2:38)
Acts 8:1-40. The Ethiopian
Philip preached Jesus (Acts 8:35)
Confessed his faith (Acts 8:37)
Was baptized Acts 8:1-40: (38)
Blessings of Act 2:38 or Acts 3:19
Joy (Acts 8:39)
Acts 9:1-43; Acts 22:1-30; Acts 24:1-27, Saul of Tarsus
Christ gave proof of his deity (Acts 9:4-5)
Recognition of guilt demonstrated by response (Acts 22:10)
Confessed Jesus (Acts 22:10)
Fasted and prayed
Repented (Acts 22:10)
Was baptized (Acts 22:16)
Blessings of Act 2:38
Peace (Revelation 9:19; Romans 5:1)
Acts 10:1-48; Acts 11:1-30, Cornelius
Peter preached Peace by Jesus Christ (Acts 10:31 ff.)
Recognition of guilt implied by response
Baptized in the name of Jesus Christ (Acts 10:48)
Blessings of Act 2:38 or Revelation 3:19
Acts 16:1-40, Lydia
Paul preached Christ to her (14) (Cf. 1 Corinthians 2:2)
Recognition of guilt implied by response
Attended to things heard (Acts 16:14)
Was baptized (Acts 16:15)
Blessings of Act 2:38 or Revelation 3:19
Acts 16:1-40, The Jailer of Philippi
Paul preached the word of the Lord (Acts 16:31-32)
Recognized guilt by washing stripes of Paul and Silas and in obedience to the word (Acts 16:33)
Was baptized (Acts 16:33)
Blessings of Act 2:38 or Revelation 3:19
But there is the great difference. Those in Smyrna were to suffer unto death, therefore the promise to the overcomers was that they should not be hurt of the second death. There was no open door of escape for them. But the church in Philadelphia, was to be kept from the impending trial, whatever the nature of it.
Revelation 3:11 Behold I come quickly. This great announcement explains how this church will enjoy exemption from the coming tribulation.
Since there is only one more church period to come, He directs this church’s attention to his second advent. This solemn call prepares the church for the final call, Behold I stand at the door and knock, the benediction given the church of Laodicea.
Hold fast that which thou hast that no man take thy crown.
This again takes us back to (Isaiah 22:22). There Shebna and Eliakim are the characters. Shebna had the crown, he was over the House, and wore the robe and girdle of office; but God said I will clothe Eliakim with thy robe, and strengthen him with thy girdle, and I will commit the government into his hands (Isaiah 22:15; Isaiah 22:20-22). Thus Shebna’s crown was taken by another. So the Philadelphia church is warned lest some one take her crown. This crown was not the crown of royalty (Diadema in the Greek), but the garland crown (Stephanos) given as a reward. In Greek, a garland or crown was a wreath or chaplet. It formed the prize at the Greek games. Hence it became a symbol of victory. This reminds us of Paul’s exhortation: Know ye not that they which run in a race run all, but one receive the prize? So run that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible, etc. (1 Corinthians 9:24-27).
Revelation 3:12 Becoming a pillar is a term implying strength, permanence and honor. This speaks of finality, as the Bible does not speak of men as being pillars in His temple while on earth.
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. These promises are great beyond the power of words to express.
Since the key of David and David, himself, comes into prominence in this church period, we are reminded of his longing for the House of God. (Psalms 23:6) and the one thing he desired and sought after was that he might Dwell in the house of the Lord all the days of his life. (Psalms 27:4)
The promise to become a pillar in the temple, refers not to any material temple, but in heaven. The New Jerusalem has no temple in it, because it is all temple. The promise I will write upon him is interesting when we remember that as one enters the church the spiritual temple below, three names are recorded in the baptismal formulathe Father, Son and Holy Spirit. When he enters the kingdom above, three names are again written upon him, the name of God, of the heavenly city, and Christ’s heavenly name.
The promise of the new name is again connected with that city in the last chapter of Revelation The throne of God and of the Lamb shall be in it; and His servants shall serve Him; and they shall see His face; and His name shall be on their foreheads. (Revelation 22:3-4)
Revelation 3:13 Again he uncovers to us the fact that He is not addressing just one local congregation, but taking the church at Philadelphia as a symbol of an entire period of church history, which we have found corresponds to the restoration period that followed immediately after the denominational epoch called Sardis.
Revelation 3:14-22
Strauss-’ Comments SECTION 10
Text Revelation 3:14-22
14 And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God: 15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. 17 Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked: 18 I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest; and eye-salve to anoint thine eyes, that thou mayest see. 19 As many as I love, I reprove and chasten: be zealous therefore, and repent. 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. 21 He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Revelation 3:14-22
With respect to the Christian life is neutrality possible - Revelation 3:15?
Is a* lukewarm* Christian life satisfactory to Christ - Revelation 3:16?
Is there ever a stage of Christian maturation where the Christian need not or cannot develop beyond - Revelation 3:17?
Is there any sarcasm apparent in Revelation 3:18?
Does God really chasten or test those whom He loves? How?
Is every individual responsible before God’s Word - Revelation 3:20?
Does Revelation 3:20 relate to us how vital, wonderful, and close our relationship with Christ will be?
The Church in Laodicea
Chp. Revelation 3:14-22
The name of this city means justice of the people. The congregation in this city attempted the impossible - they tried to be neutral with respect to their Christian commitment. Laodicea was generally condemned, but it was not a hopeless situation. They were helpless but not hopeless! Much of the imagery in this section of scriptures comes from the surrounding country-side, i.e., hot springs, the salve to anoint your eyes, etc. There was a great medical school there. They indeed hath need of a Divine Physician. Laodicea was situated about 40 miles S.E. of Philadelphia. (See Sir William Ramsey, Cities and Bishoprics of Phrygia, Nothing better available!) The only new title for Christ found in this verse is the origin or source of the creation of God. See appendix immediately after chp. 3 - for a brief discussion of the crass distortion this title receives at the hands of The Jehovah’s Witnesses Cult.
Christ again asserts first hand knowledge of the spiritual condition of the Church in Laodicea. He charges that they are neither (oute) cold (psuchros) nor hot (zestos - boiling). They were attempting the deadly compromise! There can be no real commitment to Jesus Christ and be liturgically cold at the same time. A. T. Robertson says that there is no real Christianity without enthusiasm. Christ must mean more to us than the valid conclusion of polenical arguments. There must be the delicate balance between heart and head. Christ said that I would that you were cold or hot; one or the other but not lukewarmness. This message is still a warning to individuals and congregations alike. Being tepid (lukewarm) and a Christian is a contradiction in terms.
Christ does not actually declare that He is going to vomit them out; He asserts that He is mellô or about (or might do it) to do it. The imagery is very clear - tepid Christians do not set well with God.
Here we begin to take note of a self-sufficient congregation. What do they need with God. It is alright to be a Christian, if it does not interfere with our daily lives. The Lord did not feel about them, as they felt about themselves. What did Christ actually think of them, Christ said you are the wretched one (talaipôros - miserable one) and pitiable (eleeinos - used only one other place in N.T. 1 Corinthians 15:19) it means an object of pity - or a person (or thing) to be pitied, AND POOR (ptôchos - this term is used over 30 times in N.T. and expresses every degree of need and want) and blind and naked. This congregation thought of itself more highly than it had reason to so judge. Christ uses sarcasm in this verse. He had just shown them in the preceding verse their actual spiritual state was in radical contrast with the high opinion they had of themselves. Now, He begins to chide them! I counsel you (rather than commands) to buy from me gold having been refined by fire. This ironic challenge is like a sharp shaft to the spirit. These people, who claimed to have need of nothing are really in need of the truly valuable things of life. The remaining part of this verse is built on hina or purpose clauses. God in Christ counsels them to buy Gold from Him - Why, In order that or for the purpose that you may be clothed and the shame of your nakedness may not be (publically) manifested. The imagery of this last clause fits nicely into the background of the city of Laodicea. One of the great medical schools of the day flourished there. And eye salve to anoint your eyes in order that or so that you may see. How would they have responded to this chain of ironic rebukes (Holy Sarcasm)? How would a contemporary congregation respond to preaching like this?
As many as I love I rebuke (elegchô - put to the test) and I chasten (paideuo - training or nurture, see also Hebrews 12:6) be hot (zeleue - sing. imper. pres. - each individual is commanded to get hot and stay hot, or really be spiritually boiling) therefore and you repent (metanoçson - sing. 1st aor. imper. each one immediately repent) in an act of repentence.
After this scorching denunciation of the Christians in Laodicea, the Lord begins His exhortation to His erring children. Look Here! I stand in front of the door and I knock; Christ not only knocks, but also speaks, so no one will be able to say that they never heard the voice of the master. The conditional clause - if anyone hears. and opens, then I will enter to him and I will dine with him and he with me. The reciprocal relationship generated by a human response is clearly brought out by the repeated (meta - with) proposition. It is not merely that we will have fellowship with Him, but He also with us.
To the one who is continually victorious I will give him to set (kathisai - aor. inf. to set down in a single act.) with me on my throne, as I also overcame (enikesa - 1st aor. act. in one final act Christ overcame) - His was no process of overcoming. We need not wait for the outcome; and sat with (meta - reciprocal relation) my Father on His throne. The thundering voice of Christ must be heard again not merely among the seven Churches of Asia, but must be heard around the world. The one having an ear, let him hear what the Spirit is saying to the Churches.
Review Questions
How do the Jehovah’s Witnesses translate the title of Christ - the source of origin of the creation of God, Revelation 3:14? (See appendix immediately following.)
Do we show enough intelligent enthusiasm in our congregations?
What can be done about tepid Christians in our congregations - Revelation 3:16?
How did Christ describe the Christians of Laodicea - Revelation 3:17?
What is the reason for Christ’s strong chiding in Revelation 3:18?
Would your congregation like to hear this kind of preaching?
Note the marked contrast between Christ’s rebuke and His sweet exhortation - Revelation 3:20!
**Special Study
The Christology of the Jehovah’s Witnesses**
We shall use the new translation of the New World Bible Translation Committee, which is the official work of the Jehovah’s Witnesses, in our study of vital passages in the New Testament concerning Christ and the doctrine of Hell. This is an anonymous work and the J.W.s will not reveal names of those who did the translation. Our common ground in the discussion is the fact that they claim to believe that the Bible alone is their source of doctrine. Therefore whatever that Bible really says about the person of Christ and the reality of Hell is the divine standard for belief. Many people (Unitarians, Jews, most contemporary Theologians) along with the J.W.‘S deny the deity of Christ and the reality of Hell, but not for the same reason. Any competent scholar knows what the Hebrew and Greek Scriptures have to say about both of these doctrines, but they are denied on grounds other than the statements of the Bible. It is vital that we point out one more factor before we begin our examination of specific statements of the Bible relating to the two doctrines under considerationin the literature of the J.W.‘S one sees the names of competent Christian lexicographers, grammarians and exegetes used in defense of their strange manipulations of the Word of God, but we must remember that men such as A.T. Robertson, (S. Bapt. Greek Scholar and often quoted by J.W.‘S) believed the scripture taught both the deity of Christ and the reality of Hell. Our real concern is, what do the authors of the N.T. teach!
Doctrine of Christ
The J.W.‘S affirm that Jesus is the spirit-creature named Michael the first of God’s creation, and it was through him as secondary cause that God created all things. This view is clearly revealed in their New World Translation. This position was originally set forth by the Arian Heresy. The New Testament Doctrine of Christ stands in irreconcilable conflict with this presentation of the person of Christ.
Before we examine several specific passages from their translation we must say a word about their use of the term Jehovah. In their appendix on Jehovah (from page 759f) they list over two hundred times in the N.T. where they have inserted the name Jehovah into the text when it is not based on the Greek text. In the foreword they make an effort to show how the Greek text has been altered and that originally the term Jehovah appeared in the text. The serious fallacy in both their technical understanding and logic becomes apparent when it is pointed out that the best manuscript evidence put forward is a 14th century A.D. Hebrew text of Matthew. Technically, the pronunciation of the tetragrammation is unknown (no one knows if Yahweh, etc., is correct or not). The term which appears in English as Jehovah or Yahweh could have come from two Hebrew roots, one meaning become, the other to happen. Dr. W. F. Albright and Dr. T. W. Nakarai, et al., illustrate the possible differences in translation by emending the Hebrew consonants with, for example, first simple active or fifth stem (causative) vowels. The vowels used in most popular translations of Jehovah or Yahweh (it is apparent that the vowels in these two words are different) are arbitrarily taken from the Hebrew word for lord - Adonai. After the exile the name of God became so sacred that they did not pronounce it. The Hebrews reason - if there is only one God then we do not need a name because names are for distinction. To this day the name Yhwh is unpronounced in the services of the Hebrew Synagogues, even when it appears in the Scripture text, or prayer book.
The Church has from the N.T. period to the 20th Century affirmed that Jesus Christ is God in human flesh and the final, complete revelation of the nature, purpose, and person and will of God of the O.T. The J.W.‘S deny this affirmation - so let us turn to the Scriptures and hear their testimony. One of the passages listed where Jehovah appears in the New World Translation is Mark 1:3. At Mark 1:2 (1901 R.V.) which is a quotation from Malachi 3:1, we note a change in the pronouns from the Hebrew of Mal. to the Greek of Mk. In the Hebrew of Mal 3:1 God is speaking and says to prepare my way (or the way before me) and the pronoun is changed to refer to Christ (thy face) in Mark 1:2. (1901 R.V.) Here we have a passage of scripture containing Yahweh and it is employed by an inspired author in referring to Jesus Christ.
The New World Translation of Acts 2:21 which is a quotation from *Joe 2:32*anyone that calls upon the name of the Lord will be saved.
(For those who desire to study the passages critically the following data is essential. In the Hebrew text, chp. 2 runs to Revelation 2:27-3:28 begins chp. 3, which contains 5 verses and the Hebrew Text contains chp. Revelation 3:1-21. The English Translation (R.V. 1901) places the 5 verses of chp. 3 with chp. 2 - therefore in the English chp. 2 runs to Rev. 2:32. Chp. 3 of the Hebrew becomes the last vs. of chp. 2 of E.T. and Chp. 4 of Hebrew is Chp. 3 in E.T.)
In the Acts passage the reference is to Christ, but another passage uses the same quotation and is also unmistakenly applied to Christ - Romans 10:9-13. Here Christ is source of fulfilling the Joel passage. The total misunderstanding of the N.T. use of the term Lord is at the heart of the perversion in the N.W.T. The term Lord is unmistakably used for Yahweh and without hesitation the full import is applied to Jesus Christ in the New Testament.
In John 1:1 of the N.W.T. we learn that Jesus is merely a god. It reads:
originally the Word was, and the Word was with God, and the Word was a god.
We must take note of their erroneous translation of a god because there is no definite article before the noun. Before we analyze this point we must remind the reader that John was a Jew who had been reared on strict Jewish Monotheism (belief in one God) and to speak of a god would have been nonsense and repugnant or idolatry. It would not be difficult to sustain, by many examples, Dr. Ernest C. Colwell’s rule of the definite article - a definite predicate nominative has the article when it follows the verb.. The absence of the article before God (theos) of the last clause of Joh 1:1 in no way permits the translation found in the New World Translation a god. Our standard English translation reads and the Word was God, but the literal translation of the statement would be and God was the Word. The appendix found in the N.W.T. in an effort to justify their distortion quotes thirty-five other passages in John where the predicate noun has the definite article in Greek. These examples provide poor evidence for their translation of a god, because all 35 examples show that the predicate noun stands after the verb. The examples quoted in N.W.T, from the Septuagint (the Greek Old Testament) merely sustain Colwell’s rule of the use of the Greek article or the meaning of its absence.
Another passage which is distorted by the N.W.T. is Philippians 2:6-8 (Revelation 3:6 - N.W.T.):
Christ Jesus, who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God.
This is such a perversion of the Greek text that only an extended statement on each word would be an adequate reply - since space forbids this we shall comment upon two words from the context of Rev 3:6-8. The word translated form in Revelation 3:6-7 is (morphç). From Homer (classical literature) forward (morphç) is used in an outward sense or appearance. Plato uses (eidos) in contrast to (morphç) or intrinsic reality. This meaning is also present in N.T. Greek and this specific passage. In Revelation 3:7 we have a reflexive pronoun (heauton) which clearly states that He emptied - not His attribute (as God) out of Himself, but Himself out of one form (God) into another form (slave or servant). It is essential to note the impact of this reflexive pronoun. He was not emptied by someone else; rather He emptied Himself. Even the Unitarian Lexicographer, Joseph Henry Thayer, who denied the deity of Christ, admitted that the Greek of this section of Scripture speaks of Christ’s deity. (See Thayer’s Lexicon, pg. 418 concerning Revelation 3:6
yet did not think that this equality with God was to be eagerly clung to or retained. This is one time the J.W.‘S would not dare use the help of their Unitarian cohort, Thayer, as they do so often. Clearly the passage affirms the Deity of Christ as the Greek of Paul’s Epistle stands in radical contrast to the English translation of this passage in the N.W.T., the official translation of the Jehovah’s Witnesses.
Paul’s statement in Colossians 1:15-17 is another disconcerting passage to the deniers of Christ’s Deity. The N.W.T. Colossians 1:15-17 states
because by means of him all other things were created in the heavens and upon the earth - all other things have been created through him and for him. Also he is before all other things and by means of him all other things were made to exist. (Italics mine)
We take note that the adjective other appeared four times and it does not occur even once in the Greek Text. The words other and before were inserted to emphasize that Jesus was also created. The J.W.‘S are perpetrating the Colossian Gnostic heresy which Paul was seeking to destroy. This heresy affirmed that Jesus was a created being between God and Man. At no time does the New Testament apply the verb to create to the relationship of the Father and the Son. We do not find the Greek word (prôtoktistos) which means first-created, but the word (prôtotokos) which means first-begotten, and is used in the N.T. in reference to Christ. The adjective first gives Christ priority of status and time. Christ has priority over all created things plus His sovereignty over the same. In Colossians 2:9 (R.V. 1901) - Paul affirms that-
in Him dwells (present tense verb - continually dwells) all of the fulness (plçrôma) of the Godhead bodily.
This is a direct affirmation of deity!
The translation found at Revelation 3:14 is also warped to fit the Arianism of the J.W.‘S (see N.W.T., Revelation 3:14).
the beginning of the creation by God. (Italics mine)
The Greek Text of the Revelation passage does not say by God, but has the genitive case meaning of God. The translation which appears in the N.W.T. would require a different grammatical structure with the preposition (hupo). As in John 1:1, the term (archç)appears here also. From the period of Homer forward it has the sense of beginning, first cause, government (as in Ephesians 6:12.) The Greek scriptures declare that Christ is the source and origin of all thingsnot all other things as stated in the New World Translation.
The N.W.T. of* John 8:58* is the strangest misrepresentation of all of the texts we have mentioned so far. The translation says-
Before Abraham came into existence, I have been. (Italics mine)
The footnote calls this translation a perfect indefinite tense. No standard grammar or lexicon has ever heard of such a translation of a simple present tense verb (eimi). Jesus simply affirms His eternal existence before Abraham - He said, Before Abraham was, I am.
The passages in the N.T. which speak of Christ’s subordination (e.g. 1 Corinthians 12:1-2) only speaks of his self-emptying incarnation and not as the N.W.T. suggests, that Christ is less than God the Father.
The favorite book (The Revelation) of the J.W.‘S has a doctrine of Christ which stands in marked contrast to their anti-Christian view of Christ.
Old Testament passages which speak of Yahweh are without hesitation applied to Jesus Christ (Deuteronomy 10:17 see Revelation 17:14, Daniel 7:9 see Revelation 1:14,* Zechariah 4:10* see Revelation 5:6. Jesus Christ has co-sovereignty with the Father, see Revelation 11:15; He also shares one throne, see Revelation 22:1; Revelation 22:3.The author of Revelation identifies Christ with God, yet he knows nothing of two Gods. Here we see a strict monotheism (belief in one God only). Another point which does not adjust well to the thought of the J.W.‘S is that the author identifies the glorified Christ with the Christ of the self-empting incarnation.
These brief statements necessitate our agreement with Dr. Bruce Metzger (see his article listed in the bibliography) that in light of their doctrine of Christ the J.W.‘S can in no manner be termed Christian! (See following Bibliography for further study material on Jehovah’s Witnesses.)
BIBLIOGRAPHY
For Further Study See: Books and Booklets, etc., written by Jehovah’s Witnesses, necessary for a primary understanding of their position. These are obtainable from *Watchtower, 117 Adams St.,Brooklyn 1, N.Y.
New World Translation of N.T.* in one volume. The O.T. is not yet complete, but four volumes containing Genesis to Lamentations are available. Their creedal position is easily determined in Make Sure of All Things; What Do the Scriptures Say About Survival After Death?; The TrinityDivine Mystery or Pagan Myth?; Hell FireBible Truth or Pagan Myth?; Yearbook of Jehovah’s Witnesses: This is an annual report on growth and progress. Jehovah’s Witnesses: The New World Society. This is their official history.
Books and Articles, etc., written as criticism of this movement. See these accurate, but simple presentations. Jan Karel Van Baalen, The Chaos of Cults, chp. 10, Jehovah’s Witnesses Eerdman’s Pub. Co., Grand Rapids, Michigan, revised edition.
John H. Gerstner, The Theology of the Major Sects, chp. 3, Grand Rapids 6, Michigan, 1960. The appendices comparing The Doctrines of Cults are worth the price of the book. (The Doctrines compared are Bible, God, Man, Sin, Christ, Redemption, Church, Future).
Martin and Klann, Jehovah of the Watchtower, Zondervan Publishing Co. Grand Rapids, Michigan. This is the best semi-popular statement covering history and doctrines of Jehovah’s Witnesses in existence.
Walter R. Martin, Editor, Religious Research Digest (deals only with the cultsA Must!) This is a new quarterly published by the Christian Research Institute Inc., 122 Beaufort Ave., Livingston, N.J. (Subscription price $2.00 per year.)
Dr. Bruce M. Metzger, The Jehovah’s Witnesses and Jesus. This is an article in Theology Today, April, 1953, P.O. Box 29, Princeton, N.J.
William J. Schnell, author of Into the Light of Christianity, which effectively debunks brainwashing and heals affected minds of this malady, has in his possession 7,591 letters from converted Jehovah’s Witnesses. Price of author’s second and more important book is $2.95. He now publishes the bi-monthly Converted Jehovah’s Witness Expositor which is sent a whole year as a Missionary into the homes of your Jehovah’s Witness friends for sixty-five cents. A new booklet How To Witness to Jehovah’s Witnesses may be had for fifteen cents in single copies, or $9.00 in 100 copy lots and is a great help in effectively dealing with Jehovah’s Witnesses at your doors and in use of book studies in their homes. Order directly from William J. Schnell, 2889 Guss Ave., Youngstown 8, Ohio, USA.
*Tomlinson’s Comments
The Laodicean Church
Text (Revelation 3:14-22)*
**14 And to the angel of the church in Laodicca write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God: 15 I know thy works, that thou are neither cold nor hot: I would thou wert cold or hot. 16 So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth, 17 Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked: 18 I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest; and eye-salve to anoint thine eyes, that thou mayest see. 19 As many as I love, I reprove and chasten: be zealous therefore, and repent. 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. 21 He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith to the churches.
INTRODUCTION**
While in the first four churches, we are given to see the development of a positive evil within the church, ranging from the deeds of the Nicolaitanes in Ephesus, the synagogue of Satan in Smyrna, the doctrine of the Nicolaitanes and the doctrine of Baalam in Pergamos, the depths of Satan in Thyatira; so with the Sardis church we have revealed to us the development of a state of decline, beginning with Sardis, having a name and are dead, and reaching the final state in Laodicea in which the church is so lukewarm that it is wretched and miserable, and poor, and blind, and naked.
Revelation 3:14-15 The Lord here presents Himself as The Amen, the Faithful and true Witness, the Beginning of the Creation of God.
These characters are not taken from the seven-fold description of Chapter Revelation 1:13-16, but they are taken from other revelations of the Lord Jesus Christ found in that chapter. There He is presented as the Alpha and Omega, the Beginning and the ending (Revelation 3:8), and also as The faithful Witness. (Revelation 3:5)
Here Christ calls himself by one of the names of God. It is a remarkable name. It is found in Isaiah 65:16. It is found in the midst of a prophecy of the overwhelming judgments that are to fall upon apostate Israel.
So here in the last church period, Christ uses the name of God when judgment is to be meted out. In Isaiah 65:17, he says, For behold, I create a new heaven and a new earth. So following the Laodecean there is to be a new creation.
Again this title The Amen, describes God as the One who accomplishes all His purposes and all His promises. The Lord is this God, the Amen. For all the promises of God in Him are yea, and in Him Amen! (2 Corinthians 1:20) And most appropriately he presents Himself as The Amen in the closing period of church history. The very use of this title, gives us the cue of this being the seventh and final stage of the history of the church in the closing days of the gospel age. God is about to ring down the curtain in the history of the church.
He presents Himself as the Faithful and True Witness. The witness of the church had been dimmed by her departure into compromise, paganism, division of denominationalism and, after a brief return to adherence to His Word and name in the Restoration period, gone into total eclipse in the lukewarmness of the final epoch. Therefore He wants the church to know He is keeping the witness clear, by introducing Himself as the Faithful and true Witness. The beginning of the Creation of God. Here He presents Himself, not as a part of the creation, but the uncreated principle of creation from whom it (creation) took form.
Nay there is also here the added and deeper thought, that He is the beginning of the new creation in His redemptive work of bringing many sons into glory. (Hebrews 2:10) He is the first born among many brethren. (Romans 8:29)
I know thy works. In every letter we have, without exception, this soul-searching declaration. Christ not only knows the works of each individual congregation, but here he is declaring he knows the works of the last church period. This is because He knows all things from the beginning. He looked down the ages and saw this last age of the gospel dispensation and saw the paralyzing effects of lukewarmness.
The loss of first love, of the Ephesian period, reaches its ultimate end in the awful lukewarmness of the last and final age of this dispensation.
Revelation 3:16-17 The Sharp word of reproof. Usually, in the other letters, the third division of the seven-fold division of the letters, is a word of commendation, followed by the word of reproof. But in this letter the reproof comes before the commendation. It would seem that Christ is so displeased with the final stage of the church that he hastens to the reproof.
Thou art neither hot nor cold; I would thou were cold or hot, so because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. Tepid religion is nauseating to Christ. He looked with loathing on the Pharisees of the days of His flesh, who looked upon themselves as religious paragons while their hearts were not right with God, either spiritually or doctrinally. The Laodiceans were not warm in their affection for Christ, they were not burning with zeal in His cause; nor yet were they cold and altogether heartless. If they had been outright cold, it would have been easier for Him to deal with them, and there would have been a greater likelihood of their discovering their condition. Ignorance of its true condition was to be a characteristic of the last church period. How true this has become in our day and how completely fulfilled. The mass of people today do not realize their lost condition. They live in the midst of delusion about their lost estate. Thinking itself rich when in reality it was poor; thinking itself well supplied with all that a church of Christ should have, when in reality it was destitute of the most essential things. This church is just the opposite of that in Smyrna, which was seemingly in poverty and tribulation, but in reality was rich. There was no tribulation in Laodicea, no persecution, no synagogue of Satan to molest them. They were having a very easy and comfortable time. How true of this age. The church has fine buildings, up-to-date facilities, the services are carried out in the best approved form. But it is hard to get this kind of church today to realize their low estate, spiritually speaking.
Revelation 3:18 But Christ does not abandon them, but says, I council thee. He calls them to repent, coupling that call with a most tender word of exhortation. He had declared them poor, blind and naked, but immediately offers to supply them with gold that they might be rich and white raiment that they might be suitably clad, and with eye salve, that they might see. He offers them:
Gold tried in the fire In Psalms 19:7-11, David declares the value of the Word of GodMore to be desired are they than gold, yea, than much fine gold. But the church today is generally uninterested in the gold of God’s word. Modernist preachers stand in the pulpit preaching platitudes and the hearers take dross for gold, and pewter for silver. Hence the appalling spiritual poverty.
White raiment that thou mayest be clothed. Revelation 19:8 explains that the fine linen, clean and white, represents the righteousness of saints. In the last age when so many are rejecting blood atonement, no wonder he speaks of them as being naked.
Eye-salve, that thou mayest see. The advice to anoint thine eyes with eye-salve suggests that the church of the last period is destitute of the gifts of the Holy Spirit, for John speaks of the Holy Spirit as the Unction (or anointing) from Christ, the Holy One. (1 John 2:20)
Revelation 3:19 Sharp as had been His rebuke to this lukewarm church, his rebuke was a proof of his unfailing love.
He calls them to be zealous, instead of lukewarm. He calls them to repent. He adds a final word. (Revelation 3:20)
Revelation 3:20 This marvelous invitation needs consideration. First, it is not that Christ is outside that chiefly impresses us, but that He is so near, even at the very door, and not only so, but is ready to enter instantly it is opened. Just outside the door, but the lukewarmness of the church fails to invite Him in. This is the only church of the seven that keeps Christ outside. The self-satisfied church is inside, the door is closed, and Christ is knocking for admission.
The second thing that impresses us is that this invitation indicates this is the last church period and Christ is about to return and he stands at the door and knocks. He is about to come in his second advent. Note: He wants to come in and sup with the saints. When Christ returns we are to sup with him at the wedding feast. (Luke 12:35-40) (Revelation 19:7-9)
There is no real commendation in this letter. There was nothing to commend a lukewarm church.
Next comes a word of encouragement. The message is that it has a special word to the individualIf any man.
In Thyatira the Lord recognizes a remnant of faithful ones, the rest in Thyatira, as many as have not this doctrine; and in Sardis, there are a few names which have not defiled their garments, but in Laodicea there is a word of strong encouragement to the individual who, amidst general indifference to the things of God, longs for personal fellowship with the Lord. It would seem that the indifference of lukewarmness of this last period would be so widespread that his encouragement would have to be given to the individual instead to the entire church.
Revelation 3:21 Next comes the greatest of all the promises to any church.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in His Throne. How significant this statement becomes since it is the closing promise I Since He is about to returnstands even at the door and knocksHe promises them who overcome to sit down and reign with Him, since at His return the kingdoms of this world become the kingdom of our Lord and His Christ. The devil had promised Him the kingdoms of this world in the temptation, but Christ rejected it, for the price of that glory was the worship of the devil. Christ refused the offer from the devil, that He might wait for this glorious hour when He, as an overcomer, with all the overcomers, should have earned the right to reign.
Paul said, If we suffer with Him, we shall also reign with Him. (2 Timothy 2:12)
Lastly, we hear the final urgent call. He that hath an ear, let him hear what the Spirit, etc. Like the declaration, I know thy works, this call is found in all the seven letters. It is a stirring call to the churches of this Laodicean period. Seven times He repeats this injunction, lest we lose sight of the history of the whole church throughout the seven periods of her life from Pentecost to the end.
Thus we have seen that these letters foretold the main developments and principle eras of the church down through the gospel age. Also they were written to admonish, encourage, warn, guide, reprove, and call us to heed, to the end that we may pass the time of our sojourn here working out our salvation with fear and trembling, having respect to the recompense of the reward. As each of Jacob’s sons had different personalities and these personalities pictured the characteristics of the tribes descending from them, so do these seven churches, through their local conditions, symbolize the conditions in each of the seven great church periods.