25. The Revelation: Toward the Throne (Revelation 4:8-11)

 

TOWARD THE THRONE

"...and day and night they do not cease to say, “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come.” And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” (Rev. 4:8b–11)

This scene in heaven ends in worship directed toward God on His throne. Here and in Revelation 5 are five great hymns of praise, each gradually increasing in the number of singers—from a quartet (the four living creatures) with the twenty-four elders joining in (verse 10), then myriads of angels adding their voices (verse 11), and finally, all created beings in the universe filling in the mighty chorus of praise to God (verse 13). This mighty oratorio of praise and worship can be divided into two movements: the hymn of creation (chapter 4), and the hymn of redemption (chapter 5).

This hymn of creation, the first movement, may be divided into several elements. The four living creatures begin by focusing on God’s holiness: “day and night they do not cease to say, ‘Holy, holy, holy is the Lord God.’ ” The threefold repetition of holy is also found in Isaiah 6:3. Holiness is the only one of God’s attributes repeated in this way, since it is the summation of all that He is.

Next, the four living creatures refer to God’s power. He is the Almighty, a title by which God identified Himself to Abraham (Genesis 17:1). That term identifies God as the most powerful being, devoid of any weakness, whose conquering power and overpowering strength none can oppose. Because God is Almighty, He can effortlessly do whatever His holy will purposes to do (cf. Isaiah 40:28).

God’s power is seen in creation. Psalm 33:9 says, “He spoke, and it was done; He commanded, and it stood fast.” Having created the universe, God also controls it. But as was the case with His holiness, the aspect of God’s power most clearly in view here is His power exhibited in judgment. For example, He judged Satan and the sinning angels, expelling them from heaven; destroyed Sodom, Gomorrah, and the cities of the plain; drowned Pharaoh’s army; and shattered the most powerful king in the world, Nebuchadnezzar, reducing him to eating grass like an animal for seven years. And it will be God’s power that unleashes the terrible, irresistible judgments on sinful mankind during the tribulation before the Lord’s return.

The four living creatures also praise God for His eternity, extolling Him as “He who was and who is and who is to come.” Scripture repeatedly affirms God’s eternity, that He has neither beginning nor ending (e.g., Psalms 90:2; 93:2; Isaiah 57:15; 1 Timothy 1:17).

The praise of the four living creatures, as they give glory and honor and thanks to Him who sits on the throne, triggers a response from the twenty-four elders. They will “fall down before Him who sits on the throne, and will worship Him who lives forever and ever.” This is the first of six times the elders bow before God (5:8, 14; 7:11; 11:16; 19:4). This is a posture of reverential worship, a natural response to the majestic glory of God.

Amazingly, after prostrating themselves the twenty-four elders “cast their crowns before the throne.” They are not concerned about their own holiness, honor, or reward. All those things pale into insignificance and become meaningless in light of the glory of God.

The elders add their own note to the chorus of praise, crying out, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” The Greek word for “worthy” was used of the Roman emperor when he marched in a triumphal procession. The focus of the elders’ song is on God’s glory in creation. He is presented as Creator throughout Scripture (10:6; cf. Genesis 1:1; Exodus 20:11). The elders are acknowledging that God has the right both to redeem and to judge His creation. Their song anticipates paradise lost becoming paradise regained.

24: The Revelation: Around the Throne of God (Revelation 4:3-8)

 

AROUND THE THRONE

"...and there was a rainbow around the throne, like an emerald in appearance. Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads." (Rev. 4:3b–4)

Moving away from his description of the throne to describe what was around it, John first noted that there was a rainbow around it. That John described it as being “like an emerald in appearance” reveals that green was the dominant color. This again is introduced to show the many-splendored glory of God (Ezekiel 1:28). The rainbow provides a comforting balance to the fiery flashings of judgment earlier seen from God’s throne. According to Genesis 9:13–17, a rainbow symbolizes God’s covenant faithfulness, mercy, and grace. God’s attributes always operate in perfect harmony. His wrath never operates at the expense of His faithfulness.

John also saw around the throne twenty-four elders sitting upon twenty-four other thrones, “clothed in white garments, and golden crowns on their heads.” The identity of the twenty-four elders has been much debated. While some see them as an order of angelic beings, it seems best to view them as human representatives of the church. Why? First, the reference to the twenty-four thrones they sit upon indicates that they reign with Christ. Nowhere in Scripture do angels sit on thrones, nor are they pictured as reigning. The church, on the other hand, is repeatedly promised to rule with Christ (2:26–27; 3:21; 5:10; 20:4; Matthew 19:28; Luke 22:30; 1 Corinthians 6:2–3; 2 Timothy 2:12).

The Greek word translated “elders” is never used in Scripture to refer to angels, but always to men. It is used to speak of older men in general, and the rulers of both Israel and the church. There is also no clear use of this word outside of Revelation to refer to angels. Further, “elder” would be an inappropriate term to describe angels, who do not age.

While angels do appear in white (John 20:12; Acts 1:10), white garments more commonly are the dress of believers. That is particularly true in the immediate context of Revelation. Christ promised the believers at Sardis that they would “be clothed in white garments” (3:5). He advised the Laodiceans to “buy from Me … white garments so that you may clothe yourself” (3:18). At the marriage supper of the Lamb, His bride will “clothe herself in fine linen, bright and clean” (19:8). White garments symbolize Christ’s righteousness imputed to believers at salvation.

That the elders wore golden crowns on their heads provides further evidence that they were humans. Crowns are never promised to angels in the Bible, nor are angels ever seen wearing them. This crown in Greek refers to the victor’s crown, worn by those who successfully competed and won the victory. Christ promised this crown to the loyal believers at Smyrna (2:10; cf.1 Corinthians 9:25; 2 Timothy 4:8; James 1:12).

If the twenty-four elders are humans, who do they represent? In the Bible, the number twenty-four is used in Scripture to speak of completion and representation. There were twenty-four officers of the sanctuary representing the twenty-four courses of the Levitical priests (1 Chronicles 24:4–5, 7–18), as well as twenty-four divisions of singers in the temple (1 Chronicles 25). Whoever the twenty-four elders are, then, they likely represent a larger group.

Some believe the elders represent Israel. But while individual Jews have been and will continue to be redeemed throughout history, at the time of this vision the nation as a whole had not yet been redeemed. The elders also cannot be tribulation saints, since they too had not yet been converted. Others split the twenty-four elders into two groups of twelve, one representing the church and the other Israel. Yet in all their appearances in Revelation, they appear as a unified group of twenty-four, never as two groups of twelve.

The most likely option is that they represent the raptured church, which sings the song of redemption (5:8–10). They have their crowns and live in the place prepared for them, where they have gone to be with Jesus (John 14:1–4).

FROM THE THRONE

"Out from the throne come flashes of lightning and sounds and peals of thunder..." (Rev. 4:5a)

“Flashes of lightning and sounds and peals of thunder” are associated with God’s presence in Exodus 19:16 and Ezekiel 1:13. They are also associated with God’s judgment during the tribulation. In Revelation 8:5, “The angel took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning” (11:19; 16:18).

Thus John saw a preview of the divine wrath that will be poured out on the earth, described in chapters 6–19.

BEFORE THE THRONE

"And there were seven lamps of fire burning before the throne, which are the seven Spirits of God; and before the throne there was, something like, a sea of glass like crystal..." (Rev. 4:5b–6a)

John saw two things before the throne. First were “seven lamps of fire.” Unlike the lampstands mentioned in 1:12–13, these were outdoor torches, giving off the fierce, blazing light of a fiery torch. John identifies them as “the seven Spirits of God.” This phrase describes the Holy Spirit in all His fullness (Isaiah 11:2; Zechariah 4:1–10). Torches are associated with war in Judges 7:16, 20 and Nahum 2:3–4. John’s vision depicts God as ready to make war on sinful, rebellious humanity and the Holy Spirit as His war torch. The Comforter of those who love Christ will be the Consumer of those who reject Him.

Second, he saw “something like, a sea of glass like crystal.” That sea is metaphorical, since there is no sea in heaven (21:1). What John saw at the base of the throne was a vast pavement of glass, shining brilliantly like crystal. Exodus 24:10 records a similar scene when Moses, Aaron, and the elders of Israel saw the God of Israel. Heaven is a world of brilliant light, refracting and shining as through jewels and crystal in a manner beyond our ability to describe or imagine (cf. Revelation 21:10–11, 18).

IN AND AROUND THE THRONE

"...and in the center and around the throne, four living creatures full of eyes in front and behind. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle. And the four living creatures, each one of them having six wings, are full of eyes around and within..." (Rev. 4:6b–8a)

This passage introduces the four living creatures who will play a significant role in the events of Revelation. That they are said to be both “in the center and around the throne” means that their station is in the inner circle nearest the throne. Ezekiel 1:12, 17 suggests they are in constant motion about it. The translation “living creatures” is somewhat misleading, since these are not animals. The phrase derives from a single word in the Greek text that can mean “living ones.”

Ezekiel gives a detailed description of these incredible beings and of the glorious magnificence of heaven and God’s throne in Ezekiel 1:4–25. Both Ezekiel’s description and that in Revelation 4 describe what could be called the divine war machine ready to unleash judgment.

Ezekiel 10:15 specifically identifies them: “Then the cherubim rose up. They are the living beings that I saw by the river Chebar.” The four living creatures are cherubim, an exalted order of angels frequently associated in Scripture with God’s holy power.

John said the living creatures were “full of eyes in front and behind,” symbolizing their awareness, alertness, and comprehensive knowledge. Nothing pertaining to their duties escapes their scrutiny.

Ezekiel’s description of these angels notes that each one possessed all four facial features (Ezekiel 1:6). From John’s point of view, the first was like a lion, the second like a calf, the third had a face like that of a man, and the fourth was like a flying eagle. Those descriptions view the four cherubim in relation to the created world. The lion represents wild creatures, the calf domestic animals, the eagle flying creatures, and man the pinnacle of creation. It is also significant that the twelve tribes of Israel camped under these four banners; some with Reuben (symbolized by a man), others with Dan (symbolized by an eagle), others with Ephraim (symbolized by the calf, or ox), and the rest with Judah (symbolized by a lion).

Their six wings denote that their supreme responsibility and privilege is to constantly worship God. From Isaiah’s vision, we learn that the seraphim used their six wings in the following manner: “with two [they] covered [their faces], and with two [they] covered [their] feet, and with two [they] flew” (Isaiah 6:2). Four of their six wings related to worship. Worship is their privilege and permanent occupation.

23: The Revelation: The Throne of God - Part 1 - (Revelation 4:1-11)

 

In contrast to the bizarre accounts of those who falsely claim to have visited heaven, the Bible records accounts of two people who actually were taken there in visions. In 2 Corinthians 12, the apostle Paul wrote of being transported to the “third heaven,” though he was forbidden to speak of what he saw there (2 Cor. 12:4). The apostle John also had the special privilege of visiting heaven. Unlike Paul, John was permitted to provide a detailed description of his vision in Revelation 4 and 5.

The Bible refers to heaven more than five hundred times, and others, such as Paul (2 Corinthians 12) and Ezekiel (Ezekiel 1), have written descriptions of it. Yet John’s words in Revelation 4 and 5 are the most informative in all of Scripture. Readers are carried far beyond this world’s understanding into a picture of heaven’s realities. Through John’s vision, believers have the privilege of previewing the place where they will live forever.

The first occurrence of the phrase “after these things” (Rev. 4:1) relates to John’s personal chronology. It notes that this second vision followed immediately after John’s vision of the risen, glorified Christ (Rev. 1:9–20) and the letters to the seven churches (2:1–3:22). The phrase “after these things” is used throughout Revelation to mark the beginning of a new vision.

THE THRONE AS PROLOGUE TO FUTURE EVENTS

The second occurrence of “after these things” at the end of verse 1 relates to God’s chronology. Its use marks an important transition in the book of Revelation from the church age described in chapters 2–3, to the third great division of the book found in chapters 4–22. The scene shifts from matters concerning the church on earth (which is nowhere mentioned in chapters 4–19) to a dramatic scene in heaven. This new scene focuses on the throne of God and forms the prologue to the future, historical events that unfold in chapters 6–22. In keeping with the Lord’s promise to spare His church from the hour of testing given in 3:10, the church will be raptured before that time of tribulation begins.

As John looked, to his astonishment he saw “a door standing open in heaven” (Revelation 4:1; cf. Ezekiel 1:1; Acts 7:56). That door admitted John into the third heaven to the very throne room of God. It was heaven where Christ ascended after His resurrection and where He has since been seated at the right hand of God. Heaven became John’s vantage point for most of the remainder of Revelation.

After noticing the open door, the first voice John heard was the familiar voice “like the sound of a trumpet” that had spoken to him in his first vision (in 1:10). This was the voice of the risen, exalted Christ. His voice is likened to the sound of a trumpet because of its commanding, authoritative quality. The Lord specifically ordered John to “come up here,” meaning to heaven. John was not swept away into some mystical fantasyland, but transported spiritually into the reality of heaven.

The central theme of John’s vision is the “throne of God,” mentioned eleven times in this chapter. All the features of the Revelation chapter 4 can be outlined based on how they relate to that throne of divine glory. We will consider this throne this week. 

THE THRONE

"Immediately I was in the Spirit; and behold, a throne was standing in heaven..." (Rev. 4:2a)

Today most people who claim to have visions of heaven tend to emphasize its most bizarre aspects. Yet John’s vision focused on the glorious throne of God and the majesty of the One who sits on it. John was amazed and astounded by what he saw, causing him to exclaim, “behold.”

The cause of John’s amazement was the throne of God that he saw “standing in heaven.” This was not a piece of furniture, but a symbol of God’s sovereign rule and authority located in the temple in heaven (7:15; 16:17). According to Revelation 21:22 the heavenly temple is not an actual building: “The Lord God the Almighty and the Lamb” are the temple. The use of the term “temple” symbolizes God’s presence. The throne was said to be standing because God’s sovereign rule is fixed, permanent, and unshakable. A vision of God’s immovable throne reveals He is in permanent, unchanging, and complete control of the universe. That is a comforting realization in light of the horror and trauma of the end-time events about to be revealed (chapters 6–19).

ON THE THRONE

"...and One sitting on the throne. And He who was sitting was like a jasper stone and a sardius in appearance..." (Revelation 4:2b–3a)

Random chance does not control the universe. Instead, the all-powerful Creator of the universe is sitting on His throne as its ruler. Unlike its use in Hebrews (1:3; 10:12; 12:2), where it depicts Christ’s posture of rest, the term “sitting” indicates the posture of reigning. Jesus is not resting because the work of redemption has been accomplished, but reigning because judgment is about to take place.

Though John does not name the One sitting on the throne, it is obvious who He is. He is the One Isaiah saw in his vision: “I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple” (Isaiah 6:1). The prophets Micaiah, Daniel, and Ezekiel also saw Him on His glorious throne (1 Kings 22:19; Daniel 7:9–10; Ezekiel 1:26–28). In sharp contrast to the casual accounts of those today who claim visions of God, these prophets were terrified and humbled by their visions.

John described “He who was sitting” on the throne as being “like a jasper stone and a sardius in appearance.” That description is reminiscent of the flashing light, blazing fire, and vivid colors in Ezekiel’s vision. Revelation 21:11 describes jasper as “crystal-clear.” Therefore, it is best to identify this stone as a diamond. All the shining, flashing facets of the glory of God are compared to a diamond, brilliantly refracting all the colors of the spectrum. A sardius, the origin of the name for the city of Sardis, is a fiery, bloodred ruby. It also expresses the shining beauty of God’s glory, and may also symbolize God’s blazing wrath, about to be poured out on the rebellious world (Revelation 6–19).

There is a possible further symbolism in the choice of these two stones. The sardius and the jasper were the first and last stones on the high priest’s breastplate (Exodus 28:17–20), representing the firstborn and lastborn of the twelve sons of Jacob. It may be that those stones depict God’s covenant relationship with Israel. His wrath and judgment will not destroy that relationship.

John’s vision of God’s throne is not one of peace and comfort. Its flashing, splendorous magnificence reveals the terrors of God’s judgment.

22. The Revelation: Laodicea - The Lukewarm Church (Revelation 3: 14-22)

 

The church at Laodicea was the last—and worst—of the seven churches written to by Christ. This church was a totally unchanged, deceitful assembly. It has the grim distinction of being the only church of the seven for which Christ offers nothing positive. Due to the drastic nature of the situation at Laodicea, this is also the most threatening of the seven letters.

The Correspondent

"The Amen, the faithful and true Witness, the Beginning of the creation of God, says this..." (Rev. 3:14b)

As in the letter to the church at Philadelphia, Christ did not identify Himself using any of the phrases from the vision recorded in Rev. 1:12–17. Instead, He identified Himself using three divine titles.

First, the Lord Jesus Christ described Himself as “The Amen.” That unique title, used only here in Scripture to describe Christ, is similar to Isaiah 65:16, where God is twice called the “God of truth.” Amen is from the Hebrew word meaning “truth,” “affirmation,” or “certainty.” It refers to something firm, fixed, and unchangeable. Amen is often used in Scripture to affirm the truthfulness of a statement. Christ is certainly the Amen in the sense that He is the God of truth incarnate. He is the Amen because He is the One who confirmed all of God’s promises (2 Corinthians 1:20). Christ also identified Himself as “the faithful and true Witness.” That title further expresses the thought communicated in the first title. Not only is Jesus the Amen because of His work, but also because everything He speaks is the truth. He is completely trustworthy and reliable. Jesus Christ is “the way, and the truth, and the life” (John 14:6). This was an appropriate way to begin the letter to the Laodiceans because it affirmed to them that Christ had accurately assessed their spiritual condition. It also affirmed that His offer of fellowship and salvation in verse 20 was true, because God’s promises were confirmed through His work.

Finally, Christ referred to Himself as “the Beginning of the creation of God.” The English translation is somewhat ambiguous and misleading. As a result, some have attempted to use this verse to prove that Jesus is a created being. There is no ambiguity in the Greek text, however. It does not mean that Christ was the first person God created, but rather that Christ Himself is the source of creation (Revelation 22:13). Through His power everything was created (John 1:3; Hebrews 1:2). Yet the same heresy plaguing the Colossians likely had made its way to Laodicea (cf. Colossians 4:16). A form of incipient gnosticism taught that Christ was a created being, one of a series of emanations from God. Its proponents also claimed that they possessed a secret, higher spiritual knowledge above and beyond the simple words of Scripture.

The Church

"...the church in Laodicea..." (Rev. 3:14a)

The New Testament does not record anything about the founding of the church at Laodicea. Like most of the other six churches, it was likely established during Paul’s ministry at Ephesus (Acts 19:10). Paul did not found it, since when he wrote Colossians some years later he still had not visited Laodicea (Colossians 2:1). Since Paul’s coworker Epaphras founded the church in nearby Colossae (Colossians 1:6–7), he may well have founded the Laodicean church as well. Some have suggested that Archippus, Philemon’s son (Philemon 2), was its pastor (Colossians 4:17), since the fourth-century Apostolic Constitutions names Archippus as the bishop of Laodicea.

The City

"...Laodicea..." (Rev. 3:14a)

One of a triad of cities in the Lycus valley, about one hundred miles east of Ephesus, Laodicea was the southeasternmost of the seven cities, about forty miles from Philadelphia. Its sister cities were Colossae, about ten miles to the east, and Hierapolis, about six miles to the north. Located on a plateau several hundred feet high, Laodicea was geographically nearly impenetrable. Its only vulnerability to attack was due to the fact that it had to pipe in its water from several miles away through aqueducts that could easily be blocked or diverted by besieging forces.

Laodicea was founded by the Seleucid ruler Antiochus II and named after his first wife. Since he divorced her in 253 B.C., the city was most likely founded before that date. Though its original settlers were largely from Syria, a significant number of Jews also settled there. A local governor once prohibited the Jews from sending the temple tax to Jerusalem. When they attempted to do so in spite of the prohibition, he confiscated the gold they intended for that tax. From the amount of the seized shipment, it has been calculated that 7,500 Jewish men lived in Laodicea. There would have been several thousand more women and children.

Under the Roman Empire’s leadership, Laodicea prospered. It was strategically located at the junction of two important roads: the east-west road leading from Ephesus into the interior, and the north-south road from Pergamum to the Mediterranean Sea. That location made it an important commercial city. That the first-century B.C. Roman statesman and philosopher Cicero cashed his letters of credit there reveals Laodicea to have been a strategic banking center. The city was so wealthy that it paid for its own reconstruction after a devastating earthquake in A.D. 60, rejecting offers of financial aid from Rome.

The city was also famous for the soft, black wool it produced. The wool was made into clothes and woven into carpets, both highly valued. Laodicea was also an important center of ancient medicine. The nearby temple of the Phrygian god Men Karou had an important medical school associated with it. That school was most famous for an eye salve that it had developed, which was exported all over the Greco-Roman world. All three industries, finance, wool, and the production of eye salve, come into play in this letter to the Laodicean church.

The Concern

"I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked..." (Rev. 3:15–17)

Since there was nothing positive to mention for the church at Laodicea, Christ launched directly into His concerns. “Deeds” always reveal a person’s true spiritual state, as indicated by the Lord’s words “You will know them by their fruits” (Matthew 7:16; Romans 2:6–8). Though salvation is by God’s grace alone through faith alone, deeds confirm or deny the presence of genuine salvation (James 2:14ff). Christ knew that the Laodiceans’ deeds indicated an unbelieving church.

Christ rebuked them for being “neither cold nor hot” but “lukewarm.” His language is drawn from Laodicea’s water supply. Because it traveled several miles through an underground aqueduct before reaching the city, the water arrived dirty and warm. It was not hot enough to relax and restore, like the hot springs at Hierapolis. Nor was it cold and refreshing, like the stream water at Colossae. Laodicea’s lukewarm water was repulsive to its people.

Comparing its spiritual state to the city’s water, Christ gave the Laodicean church a powerful, shocking rebuke: “because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.” Some churches make the Lord weep. Others make Him angry. The Laodicean church made Him sick.

Hot people are those who are spiritually alive and possess the fervency of a transformed life. The spiritually cold are those who reject Jesus Christ. They have no interest in Christ, His Word, or His church. And they make no pretense about it; they are not hypocrites.

The lukewarm do not fit into either category. They are not genuinely saved, yet they do not openly reject Christ. They attend church and claim to know the Lord. Like the Pharisees, they are content to practice a self-righteous religion. They are hypocrites playing games (cf. Matthew 7:22–23).

The Laodiceans’ lukewarmness was compounded by their self-deception. Christ rebuked them for their disastrously inaccurate self-assessment: “You say, ‘I am rich, and have become wealthy, and have need of nothing,’ and you do not know that you are wretched and miserable and poor and blind and naked.”

Laodicea was a very wealthy city. That wealth gave the members of its church a false sense of security as they imagined that their spiritual wealth mirrored their city’s material wealth. They were rich in spiritual pride but bankrupt in saving grace. Believing they were to be envied, they were in fact to be pitied. Their inaccurate beliefs (taking the form of incipient gnosticism) led them to think they had attained a higher level of knowledge. They no doubt looked down on the unsophisticated people who fully accepted and were satisfied with the biblical teaching of Jesus Christ. However, the reality was that they were spiritually “wretched and miserable and poor and blind and naked.”

The Command

"I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. Those whom I love, I reprove and discipline; therefore be zealous and repent. Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me." (Rev. 3:18–20)

Christ could have instantly judged and destroyed this church filled with unbelieving hypocrites. Instead, He graciously offered them genuine salvation. Christ’s three-part appeal played on the three features the city of Laodicea was most noted for: its wealth, wool industry, and production of eye salve. Christ offered them spiritual gold, spiritual clothes, and spiritual sight.

The Lord, of course, did not teach that salvation could be earned by good works. Lost people have no way to buy salvation (Isaiah 64:5–6). The buying here is the same as the invitation in Isaiah 55:1: “Ho! Every one who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost.” All sinners have to offer is their hopelessly lost condition. In exchange, Christ offers His righteousness to those who truly repent.

Christ advised the Laodiceans to buy from Him three things, all of which symbolize true redemption. First, they needed to purchase “gold refined by fire” so they could become rich. They needed gold that was free of impurities, representing the priceless riches of true salvation. Christ offered the Laodiceans a pure, true salvation that would bring them into a real relationship with Him.

Second, Christ advised them to “buy white garments” so they could clothe themselves. This would cover the shame of their nakedness. Laodicea’s famed black wool symbolized the dirty, sinful garments that cover the unsaved (see Isaiah 64:6; Zechariah 3:3–4). In contrast, God clothes the redeemed with white garments, symbolizing the righteous deeds that always accompany genuine saving faith (19:8).

Finally, Christ offered them eye salve to anoint their eyes so they could see. Though they prided themselves about their supposed higher spiritual knowledge, the Laodiceans were in fact spiritually blind. Blindness represents a lack of understanding and knowledge of spiritual truth (Matthew 15:14; 23:16–17). Like all unregenerate people, the Laodiceans desperately needed Christ to “open their eyes so that they [might] turn from darkness to light and from the dominion of Satan to God, that they [might] receive forgiveness of sins and an inheritance among those who have been sanctified by faith in [Him]” (Acts 26:18).

Some argue that the language of Christ’s direct appeal to the Laodiceans in verse 19, “Those whom I love, I reprove and discipline,” indicates that they were believers. Verses 18 and 20, however, seem better suited to indicate that they were unbelievers desperately in need of the gold of true spiritual riches, the garments of true righteousness, and the eye salve that brings true spiritual understanding (verse 18).

“To reprove” means to expose and convict. It is a general term for God’s dealings with sinners (John 3:18–20; 16:8; 1 Corinthians 14:24). “Discipline” refers to punishment and is used of God’s convicting of unbelievers (see 2 Timothy 2:25). The wording of verse 19 does not mean that Christ is speaking to believers. The Lord compassionately, tenderly called those in this church to come to saving faith. Otherwise, He would convict and judge them (see Ezekiel 18:30–32; 33:11).

In order for the Laodiceans to be saved, they would have to “be zealous and repent.” This would include an attitude of mourning over sin and hungering and thirsting for the righteousness of which Jesus spoke (Matthew 5:4, 6). The New Testament call to salvation always includes a call to repentance (e.g., Matthew 3:2, 8; 4:17; Mark 6:12). In repentance, the sinner turns from his sin to serve God (1 Thessalonians 1:9). The Lord Jesus Christ followed the call to repentance in verse 19 with a tender, gracious invitation in verse 20. The Laodicean church could only have expected Christ to come in judgment. But the startling reality, introduced by the arresting word “behold,” was that Christ stood at the door of the Laodicean church and knocked. If anyone in the church would hear His “voice and open the door, [He would] come in to him and dine with him, and he with [Christ].”

Though this verse has been used in many evangelistic booklets and messages to depict Christ’s knocking on the door of the sinner’s heart, the meaning is much broader. The door on which Christ is knocking is not the door to a single human heart, but to the Laodicean church. Christ was outside this apostate church and wanted to come in—something that could happen only if the people repented.

The invitation is a personal one, since salvation is individual. But He is knocking on the door of the church, calling many to saving faith, so that He can enter the church. If one person—“anyone”—opened the door by repentance and faith, Christ would enter that church through that individual. The picture of Christ outside the Laodicean church seeking entrance strongly implies that there were few believers there or no believers at all.

Christ’s offer to dine with the repentant church speaks of fellowship, communion, and intimacy. Sharing a meal in ancient times symbolized the union of people in loving fellowship. Believers will dine with Christ at the marriage supper of the Lamb (19:9), and in the millennial kingdom (Luke 22:16, 29–30). “Dine” is from the Greek word indicating the evening meal, the last meal of the day (Luke 17:8; 22:20; 1 Corinthians 11:25). Christ urged them to repent and have fellowship with Him before the night of judgment fell and it was too late forever.

The Counsel

"He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. He who has an ear, let him hear what the Spirit says to the churches." (Rev. 3:21–22)

“He who overcomes” (all believers) receives a wonderful promise: Christ will grant to that person to sit down with Him on His throne, as He “also overcame and sat down with the Father on His throne.” To enjoy fellowship with Christ in the kingdom and throughout eternity is sufficient blessing beyond all comprehension. But Christ offers more, promising to seat believers on the throne He shares with the Father (see Matthew 19:28; Luke 22:29–30). That symbolizes the truth that we will reign with Him (1 Corinthians 6:3; 2 Timothy 2:12; Revelation 5:10; 20:6).

As did the other six letters, the letter to the Laodiceans closed with Christ’s exhortation, “He who has an ear, let him hear what the Spirit says to the churches.” The message to this hypocritical church is obvious: Repent, and open up to Christ before the night of judgment falls. The implication for true believers is that, like Christ, we must compassionately call those in the unbelieving church to repent and receive salvation in Jesus Christ.

21. The Revelation: Philadelphia - The Faithful Church (Revelation 3:7-13)

 

Like all churches, the one in Philadelphia had its imperfections. Yet the Lord commended its members for their faithfulness and loyalty. Along with Smyrna, they were the only two of the seven churches that did not receive condemnation from the Lord of the church. In spite of their struggles, the Christians at Philadelphia were faithful and obedient to the Lord. They provide an outstanding model of a loyal church.

The Correspondent

"He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this..." (Rev. 3:7b)

The Lord Jesus Christ, the divine author of the seven letters, always introduces Himself with a description reflecting His character. In the previous five letters, those descriptions had come from the vision recorded in 1:12–17. But this description of Him is unique and not drawn from that earlier vision. It has distinctly Old Testament features.

“He who is holy” refers to God, who alone possesses absolute holiness. The Old Testament repeatedly describes God as the Holy One (e.g., 2 Kings 19:22; Job 6:10; Psalms 71:22; 78:41). To say that God is holy is to say that He is completely separate from sin. Therefore His character is absolutely flawless.

The title “Holy One” is used in the New Testament as a messianic title for the Lord Jesus Christ. It is spoken by a demon (Mark 1:24), by an angel speaking to Mary (Luke 1:35), and by Peter (John 6:69; Acts 3:14). In John 6:69 Peter affirmed, “We have believed and have come to know that You are the Holy One of God.”

Jesus’ identification of Himself as “He who is holy” reveals a direct claim to deity. Christ possesses the holy and sinless nature of God. Because Christ is holy, His church must be holy. As Peter wrote, “Like the Holy One who called you, be holy yourselves also in all your behavior” (1 Peter 1:15). That the omniscient Holy One gave no condemnation to the Philadelphia church speaks very well of their view of Christ’s holiness.

Christ also describes Himself as “He who is true.” Truth is used in combination with holiness to describe God in Revelation 6:10; 15:3; 16:7; 19:2, 11. The Greek word used here for “true” describes something that is genuine, authentic, and real. In the midst of the falsehood and error that fills the world, Jesus Christ is the truth (John 14:6).

Third, Christ describes Himself as the One who “has the key of David.” In Revelation 5:5 and 22:16, David symbolizes the role of the Messiah. A “key” in Scripture represents authority. Whoever holds a key has control (Revelation 1:18; 9:1; 20:1; Matthew 16:19). The term “the key of David” also appears in Isaiah 22:22, where it refers to Eliakim, the prime minister to Israel’s king. In his role, he controlled access to the top leader. As the holder of the key of David, Jesus alone has the authority to determine who enters His kingdom. Revelation 1:18 reveals that Jesus has the keys to death and hell. Here He is shown with the keys to salvation and blessing.

Finally, Jesus identifies Himself as He “who opens and no one will shut, and who shuts and no one opens.” This description stresses Christ’s ultimate power. “I act and who can reverse it?” declared the Lord in Isaiah 43:13. No one can shut the doors to the kingdom or to blessing if He holds them open. No one can force them open if He holds them shut. Based on the promise of verse 8, Christ could also be referring to opening and shutting doors for service. In either case, the emphasis is on His sovereign control over His church.

The Church

"...the church in Philadelphia..." (Rev. 3:7a)

Little is known about the Philadelphia church apart from this passage. Like most of the other seven churches, it was probably founded during Paul’s ministry at Ephesus (Acts 19:10). A few years after John wrote Revelation, the church father Ignatius passed through Philadelphia on his way to martyrdom at Rome. He later wrote the church a letter of encouragement and instruction. Some Christians from Philadelphia were martyred with Polycarp at Smyrna. The church lasted for centuries. The Christians in Philadelphia stood firm even after the region was overrun by the Muslims, until finally disappearing sometime during the fourteenth century.

The City

"...Philadelphia..." (Rev. 3:7a)

From the Hermus River valley, where Sardis and Smyrna were located, a smaller valley near the Cogamis River branches off to the southeast. A road through this valley provided the best means of ascending the 2,500 feet from the Hermus valley to the vast central plateau. In this valley, about thirty miles from Sardis, was the city of Philadelphia.

Philadelphia was the youngest of the seven cities, founded sometime after 189 B.C. either by King Eumenes of Pergamum or his brother, Attalus II, who succeeded him as king. In either case, the city derived its name from Attalus II’s nickname Philadelphus (“brother lover”), which his loyalty to his brother Eumenes had earned him.

Though situated on an easily defensible site on an eight-hundred-foot-high hill overlooking an important road, Philadelphia was not founded primarily as a military outpost. Its founders intended it to be a center of Greek culture and language. Philadelphia succeeded in its mission so well that by A.D. 19 the Lydian language had been completely replaced by Greek.

Philadelphia benefited from its location at the junction of several important trade routes, earning it the title “gateway to the East.” The city was located on the edge of the Katakekaumene (the “burned land”), a volcanic region whose fertile soil was ideally suited for vineyards. Being near such a seismically active region had its drawbacks, however. In A.D. 17 a powerful earthquake rocked Philadelphia, along with Sardis and ten other nearby cities. Though the initial destruction was greater at Sardis, Philadelphia experienced frequent aftershocks during the coming years.

In gratitude for Caesar Tiberius’s financial aid in rebuilding their city, the Philadelphians joined with several other cities in constructing a monument to him. Going beyond the other cities, Philadelphia actually changed its name to Neocaesarea for a number of years. Several decades later, the city again changed its name to Flavia, in honor of the ruling Roman imperial family. It would be known by both names, Philadelphia and Flavia, throughout the second and third centuries.

The Commendation

"I know your deeds. Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you. Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. I am coming quickly..." (Rev. 3:8–11a)

Bypassing the concerns mentioned to five of the other churches, this letter moved on to commend the Christians at Philadelphia for four realities that characterized the church.

First, the Philadelphia church had “a little power.” That was not a negative comment about its weakness, but a commendation of its strength. The Philadelphia church was small in numbers, but had a powerful impact on its city. Most of its members may have been from the lower classes of society (1 Corinthians 1:26). Yet despite its small size, spiritual power flowed in the Philadelphia church.

The believers at Philadelphia were also marked by obedience; “you have kept My word.” Like Martin Luther, on trial before the Imperial Diet, they could say, “My conscience is captive to the Word of God.” They did not deviate from the pattern of obedience, proving the genuineness of their love for Christ (John 14:23–24; 15:13–14).

Third, they had “not denied [His] name,” despite the pressures they faced to do so. They remained loyal regardless of the cost. Revelation 14:12 describes the tribulation saints who refused to take the mark of the beast: “Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus.” Like them, the Philadelphia church would not turn from its faith.

Finally, the church had kept “the word of [His] perseverance.” The New International Version’s translation clarifies Christ’s meaning: “You have kept my command to endure patiently.” The Christians at Philadelphia persevered faithfully through all of their difficulties.

Because of its faithfulness, Christ made the Philadelphia church some astounding promises. First, He put before them an “open door which no one can shut.” Their salvation was secure. Their entrance into the blessings of salvation by grace and Christ’s future kingdom was guaranteed. The picture of Christ’s opening the door also symbolizes His giving the faithful Philadelphia church opportunities for service. In Scripture an open door depicts freedom to proclaim the gospel (1 Corintians 16:8–9; 2 Corintians 2:12; Colossians 4:2–3). Their city’s strategic location provided the Christians at Philadelphia with an excellent opportunity to spread the gospel.

Verse 9 records a second promise made by Christ to the Philadelphia church: “Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you.” As was the case in Smyrna (2:9), Christians in Philadelphia faced hostility from unbelieving Jews. Ignatius later debated some hostile Jews during his visit to Philadelphia. Because of their rejection of Jesus as the Messiah, they were not a synagogue of God, but a synagogue of Satan. Though they claimed they were Jews, their claim was a lie. They were Jews physically, but not spiritually (Romans 2:28–29).

Amazingly, Christ promised that some of the very Jews who were persecuting the Christians at Philadelphia would come and bow down at their feet. Bowing at someone’s feet depicts total submission. The Philadelphia church’s enemies would be completely humbled and defeated. This imagery comes from the Old Testament, which describes the future day when unbelieving Gentiles will bow down to the believing remnant of Israel (Isaiah 45:14; 49:23; 60:14). The Philadelphia church’s faithfulness would be rewarded by the salvation of some of the very Jews who were persecuting it.

Verse 10 contains a final promise to the faithful Philadelphia church: “Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth.” Because the believers in Philadelphia had successfully passed so many tests, Jesus promised to spare them from the ultimate test. The sweeping nature of that promise extends far beyond the Philadelphia congregation to encompass all faithful churches throughout history. This verse promises that the church will be delivered from the tribulation, thus supporting a pretribulation rapture.

The rapture is the subject of three passages in the New Testament (John 14:1–4; 1 Corinthians 15:51–54; 1 Thessalonians 4:13–17), none of which speak of judgment but rather of the church being taken up to heaven. There are three views of the timing of the rapture in relation to the tribulation: that it comes at the end of the tribulation (posttribulationism), in the middle of the tribulation (midtribulationism), and the view that seems to be supported by this text, that the rapture takes place before the tribulation (pretribulationism).

Several aspects of this wonderful promise may be noted. First, the test is still for the future. Second, the test is for a limited time. Jesus described it as “the hour of testing.” Third, it is a test or trial that will expose people for what they really are. Fourth, the test is worldwide in scope, since it will “come upon the whole world.” Finally, and most significantly, its purpose is to test “those who dwell on the earth”—a phrase used as a technical term in the book of Revelation for unbelievers (6:10; 8:13; 11:10; 13:8, 12, 14; 17:2, 8). The hour of testing is Daniel’s Seventieth Week (Daniel 9:25–27), the time of Jacob’s trouble (Jeremiah 30:7), the seven-year tribulation period. The Lord promises to keep His church out of the future time of testing that will come on unbelievers.

Unbelievers will either pass the test by repenting, or fail it by refusing to repent. Revelation 6:9–11; 7:9–10, 14; 14:4; and 17:14 describe those who repent during the tribulation and are saved, passing the test. Revelation 6:15–17; 9:20; 16:11; and 19:17–18 describe those who refuse to repent, failing the test.

There has been much debate over the meaning of the phrase translated “keep from.” Those who argue that the church will go through the tribulation hold that this phrase means preservation through the time of judgment. They believe the church will go through the tribulation judgments and that God will preserve it in the midst of them. That view is unlikely, however, both on linguistic and biblical grounds. The basic meaning of the Greek preposition translated “from” (ek) is “from,” “out from,” or “away from.” If the Lord intended to convey that the church would be preserved in the midst of the tribulation, a different Greek preposition meaning “in” (en) or through” (dia) would have been more appropriate.

Another clear objection to interpreting this as a promise of preservation in the tribulation is that believers in the tribulation will not be preserved. In fact, many will be martyred (6:9–11; 7:9–14). Some hold that the promise of deliverance is only from God’s wrath during the tribulation. But a promise that God will not kill believers but will allow Satan and Antichrist to do so would provide small comfort to the suffering church at Philadelphia.

The coming that Christ refers to differs from those promised to others of the seven churches (2:5, 16; 3:3). Those earlier promises were warnings of impending judgment on sinning churches (Acts 5:1–11; 1 Corinthians 11:28–30). The coming spoken of here is to bring the hour of testing that culminates in Christ’s second coming. It is Christ’s coming to deliver the church (2 Thessalonians 2:1), not to bring judgment to it. “Quickly” depicts the imminency of Christ’s coming for His church. It could happen at any time.

The Command

"...hold fast what you have, so that no one will take your crown." (Rev. 3:11b)

Because of the Lord’s imminent return for His church, believers must hold fast what they have. The members of the Philadelphia church had been faithful to Christ. He commanded them to remain faithful. Those who persevere to the end thereby prove the genuineness of their salvation (Matthew 10:22; 24:13).

It is true that believers are eternally secure because of the power of God. Yet He secures them by providing believers with a persevering faith. Christians are saved by God’s power, but not apart from their constant, undying faith (Colossians 1:22–23). According to 1 John 2:19, those who abandon the faith reveal that they were never truly saved to begin with: “They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us.”

Christ’s promise to the one who faithfully perseveres is “no one will take your crown.” Revelation 2:10 defines this crown as the “crown of life,” or as the Greek text literally reads, “the crown which is life.” The crown for those who faithfully endure to the end is eternal life with all its rewards. Second Timothy 4:8 describes it as a crown of righteousness, and 1 Peter 5:4 as one of glory. In our glorified state, we will be able to perfectly reflect God’s glory. Those whose faithful perseverance marks them as true children of God never need to fear losing their salvation.

The Counsel

"He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. He who has an ear, let him hear what the Spirit says to the churches." (Rev. 3:12–13)

As He concluded the letter to the faithful church at Philadelphia, Christ promised four eternal blessings to the one “who overcomes.”

The first promise is that Christ will make him “a pillar in the temple of My God, and he will not go out from it anymore.” A pillar represents stability and permanence. Pillars can also represent honor. In pagan temples they were often carved to honor a particular deity. The marvelous promise Christ makes to believers is that they will have an eternal place of honor in the temple of God. To people used to fleeing their city because of earthquakes and enemies, the promise that they will not go out from heaven was understood as security in eternal glory.

Christ’s second promise is that He “will write on him the name of My God.” That depicts ownership, signifying that all true Christians belong to God. It also speaks of the intimate personal relationship we have with Him forever.

Third, Christ promises to write on believers “the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God.” Christians have eternal citizenship in heaven’s capital city, the New Jerusalem, described in detail in Revelation 21. That is yet another promise of security, safety, and glory.

Finally, Christ promises believers His “new name.” Christ’s name represents the fullness of His person. In heaven, believers will “see Him just as He is” (1 John 3:2), and whatever we may have known of Him will not compare with the reality in which we will then see Him. The new name by which we will be privileged to call Him will reflect that glorious revelation of His Person.

The exhortation “He who has an ear, let him hear what the Spirit says to the churches” closes all seven letters. Believers must obey the truths found in each letter, since the seven churches represent the types of churches that have existed throughout history. The letter to the faithful Philadelphia church reveals that the holy, omnipotent God pours out His blessings on churches that remain loyal to Him.