Christ's Message to the Church in Sardis

"I know your deeds, that you have a name that you are alive, but you are dead" (Revelation 3:1).

It’s evident that in Revelation 3:1-6 Christ is addressing people who are eternally saved. There are several reasons for this conclusion:

(1.) Christ’s message to the church in Sardis concerns rewards for good deeds. The Bible makes it clear that the unsaved have no deeds that are truly good (Isa. 64:6; Phil. 3:7-9).

(2.) Unbelievers cannot “strengthen the things that remain” (Rev. 3:2), for they are “without strength” (Rom. 5:6).

(3.) Most of those in the Sardis church had soiled their clean garments (Rev. 3:4). The unsaved never had clean garments to soil (Isa. 64:6).

(4.) Believers can be “dead” (Greek nekros, see Lk. 15:24; Eph. 5:14; Jms. 2:17).

(5.) Christ can come “as a thief” for believers (Lk. 12:40; 1 Thess. 5:2-11; Rev. 3:3, 16:15).

Although those in the Sardis church are eternally saved, they are for the most part “carnal” (or “fleshly,” see 1 Cor. 3:1-3). Notice what Christ says to them: “I know your deeds, that you have a name that you are alive, but you are dead [Greek nekros]” (Rev. 3:1). The apostle James says something similar to the Christians he’s writing to in his epistle. He writes: “Even so faith, if it has no works, is dead [Greek nekros], being by itself” (Jms 2:17, also see 2:14, 2:16). This dead faith that James talks about is a near fruitless faith, a faith “by itself” – much like the faith of the carnal Christians in the Sardis church.[1] The Christians in Sardis are told to “wake up” (Rev. 3:2, NASB) or “be watchful” (Rev. 3:2, NKJV). They are challenged to “strengthen the things that remain” (Rev. 3:2).

As mentioned above, Christ can come “as a thief” upon unspiritual carnal believers (Rev. 3:3, also see Lk. 12:40; 1 Thess. 5:1-11; Rev. 16:15). This simply means that when Christ returns – either for His church at the Rapture prior to the Tribulation (1 Thess. 5:1-11; Rev. 3:3) or for those left behind on earth at the end of the Tribulation (Lk. 12:40; Rev. 16:15), some believers will not be ready for Christ’s return and will not be looking for Him nor expecting Him.

Only a “few” people in the Sardis church were spiritual (Rev. 3:4) and walking in a manner worthy of their heavenly calling, like it says in Ephesians 4:1. These few are described as those “who have not soiled their garments (Rev. 3:4). The implication is that most of the Christians in the Sardis church had soiled their clean garments.[2]

The phrase “and they will walk with Me in white; for they are worthy” (Rev. 3:4) speaks of reward (compare also 1 Tim. 5:18; Rev. 22:12).[3] Although all Christians will be physically with the Lord forever following the Rapture (see Jn. 14:3, 17:24; 1 Thess. 4:15-17), walking with Him seems to be a reward for those who are “worthy” (Rev. 3:4) and “deserving” (Rev. 16:6). Pastor Dennis Rokser of Duluth Bible Church believes that the term “walk” in Revelation 3:4 teaches the following principle: “My walk and service for Christ after salvation will determine my walk and service for Christ in the future.” Rokser goes on to add: “The whole concept of rewards comes into play here.”

Concerning the term “worthy” in Revelation 3:4, notice that it is not connected with the idea of reigning with Christ (that is, the right of reigning with Christ which all Christians are promised), but with walking with Christ. Unworthy and worthy Christians will reign with Christ (1 Cor. 6:2-3; Rev. 1:5-6, 5:9-10, 20:6, 21:6-8); worthy Christians will also “walk with Christ in white” (Rev. 3:4). This may indicate a higher position of rule and responsibility in the 1,000-year Millennial Kingdom.

The promises to the overcomers in the Sardis church begin in Revelation 3:5. Keep in mind that the promises to the overcomers in Revelation chapters 2 and 3 act as encouragements, incentives, and motivations to repent (appropriate for the churches in Ephesus, Pergamum, Thyatira, Sardis, and Laodicea), or to press on in faithfulness (appropriate for the churches in Smyrna and Philadelphia) based on what the Christian already possesses in Christ (see Eph. 4:1; Col. 3:1-11; Titus 2:12; Heb. 12:28).

In Revelation 3:5 it says, “He who overcomes shall thus be clothed in white garments”. The Holman Christian Standard Bible (HCSB) reads: “In the same way, the victor will be dressed in white clothes” (Rev. 3:5). The “victor” (or overcomer) refers to each and every Christian (see Jn. 16:33, Rom. 8:37, 1 Jn. 5:4-5, Rev. 2:11, 20:6, 21:6-8). Notice that the promise to the overcomer in Revelation 3:5 is about wearing white garments and says nothing about walking with Christ.[4] In other words, all Christians will wear white garments, but walking with Christ seems to be a reward for only those Christians who are worthy. There are many Bible verses showing that each and every believer in the Lord Jesus Christ will be clothed in white apparel (compare Job 29:14, Isa. 61:10, Jn. 9:7, 13:10, 1 Cor. 3:15, 6:11, Gal. 3:27, Eph. 5:27, Rev. 1:5, 4:4, 7:9-10, 7:14, 19:8, 22:14). So the wearing of white garments in Revelation 3:5 is a promise to all believers.

The promise to the overcomer continues: “and I will not erase his name from the book of life” (Rev. 3:5).[5] This is not a threat but a promise! Christ is not implying that a Christian can have his or her name erased from the book of life. Instead, Christ is emphasizing that He will never erase the name of any Christian out of the book of life! This has to do with the eternal security of the believer. Every Christian's name is permanently recorded in the book of life (see Jn. 5:24-25, 6:37, 6:39, 6:40; Rev. 20:6, 20:15).

Christ also promises the overcomer: “and I will confess his name before My Father, and before His angels” (Rev. 3:5). Keep in mind that each part of this three-part promise is exactly that – a promise (not a warning). In other words, each part of this three-part promise is true of all Christians. How can the promise that Christ will confess the name of every overcomer to the Father be reconciled with Christ’s warning of denial in Matthew 10:32-33, Mark 8:38, Luke 9:26, and Luke 12:8-9? While Christ’s words in Revelation 3:5 are spoken to the church (which was a “mystery” in the Old Testament and a parenthesis between the 69^th and 70^th weeks of Daniel), Christ’s words in the Gospel accounts were spoken to those living under the Mosaic Law and during the 70 weeks of Daniel – that is, Old Testament Jewish believers (see Matt. 10:1-5; Mk. 8:38; Lk. 11:29-32, 11:45-54, 12:1, 12:11).[6] Notice the context of Matthew 10:32-33, Mark 8:38, Luke 9:26, and Luke 12:8-9:

• the exclusively Jewish emphasis (Matt. 10:5-6, 10:23; Mk. 7:27)
• the special gifts (Matt. 10:8; Lk. 9:2) 
• the ministry requirements of the twelve disciples (Matt. 10:9-14; Lk. 9:3-5)
•  the proclamation of the kingdom gospel (Matt. 10:7; Lk. 9:2)
• Christ’s command of silence that He is the Messiah (Mk. 8:30; Lk. 9:21)
• the blasphemy against the Holy Spirit (Lk. 12:10)
•  the unique ministry of the Holy Spirit (Lk. 12:11-12)
• the focus on the Second Advent of Christ to the earth as opposed to the Rapture of the church (Matt. 10:22-23; Mk. 8:38; Lk. 9:26)

In the Gospels, Christ’s confession and denial of men is said to occur after His Second Coming to earth (Matt. 10:22-23; Mk. 8:38; Lk. 9:26), not after the Rapture at the Judgment Seat of Christ. At His Second Coming to the earth, Christ will not deny His newly married wife (Rev. 19:7), for she is:

• already glorified (1 Cor. 15:50-58; Phil. 3:21; 1 Jn. 3:2-3) 
• already judged (1 Cor. 4:5; 2 Tim. 4:8; 1 Pet. 4:17; Rev. 22:12; cf. Rev. 4:4-10, 19:7-8) 
• altogether holy and blameless (Eph. 5:27; 1 Thess. 3:13; Rev. 19:8, 19:14, 20:6) 
• victorious with Him (Col. 3:4; 1 Thess. 3:13, 4:17b; 2 Thess. 1:10; Jude 14; Rev. 2:26-27, 17:14, 19:14)

It seems that the confession and denial of individuals spoken of in the Gospels will occur at the Rod Judgment of Israel (Matt. 24:29-31; Ezek. 20:33-38), which occurs after the Second Coming of Christ to the earth (Matt. 24:29-51, 25:31).

It is true that believers can be personally ashamed before Christ “at His coming” at the Rapture (1 Jn. 2:28). Christians can suffer loss of a reward (1 Cor. 3:14-15), lose their crown (2 Jn. 8; Rev. 3:11), be disqualified for a prize (1 Cor. 9:24-27), and denied the reward of an exalted position of rule and reign in the Millennial Kingdom (2 Tim. 2:12b).[7] Yet Christ’s direct promise to church-age believers still stands, and will stand: “I will confess his name before My Father, and before His angels” (Rev. 3:5). What amazing grace from the God of all grace (Eph. 2:4-7; 1 Pet. 5:10)! “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever” (Rev. 5:13). Amen!

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[1] In the Bible, death speaks of separation. The dead faith in James 2:17 is “by itself,” separated from present good works.

[2] The soiled garments seem to be a reflection of the believer’s earthly works or walk in this world (Rev. 3:1, 2, 4, 3:18, 16:15).

[3] 1 Timothy 5:18 says “The laborer is worthy of his reward.” This shows the principle that a reward or wage is owed to those who labor or work.

[4] It may be that all believers will walk with Christ in the future Millennial Kingdom (although to the author’s knowledge no Bible verse explicitly says this). But still only those who "are worthy” (Rev. 3:4) would enjoy a special place of fellowship with the Lord – much like Enoch (Gen. 5:22-24) and Noah (Gen. 6:9) in the Old Testament.

[5] In the New Testament, the book of life is God’s written record of those who will dwell in the heavenly New Jerusalem, as opposed to the Lake of Fire (Lk. 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5, 13:8, 17:8, 20:12, 20:15, 21:10-27, 22:19). In regards to the book of life, some people teach that it is “a list of those for whom Christ died, that is, all humanity who have possessed physical life. As they come to maturity and are faced with the responsibility of accepting or rejecting Christ, their names are blotted out if they fail to receive Jesus Christ as Saviour; whereas those who do accept Christ as Saviour are confirmed in their position in the book of life, and their names are confessed before the Father and the heavenly angels” (John Walvoord, The Revelation Of Jesus Christ, p. 82). But this teaching contradicts what the Bible says in Revelation 13:8 and 17:8. In both passages it’s clear that the names of the unsaved have “not been written” in the book of life. Notice the Bible doesn’t say that the names of the unsaved have been written and erased, as Walvoord indicates in his statement. Revelation 13:8 and 17:8 help clarify what it says in Revelation 20:15 that “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” In other words, certain names are “not found written” in the book of life (as it says in Revelation 20:15) precisely because they have “not been written” in the book of life (Rev. 13:8, 17:8) – even from the foundation of the world!

[6] In Mark 8:38, Christ specifically declares that He is speaking to “this adulterous and sinful generation”. This is a clear reference to the unbelieving nation of Israel (see Matt. 12:39, 12:45, 16:4, 17:17; Mk. 9:19; Lk. 9:41, 11:29; Acts 2:22, 2:36, 2:40). The nation of Israel continues in national unbelief up to the Second Coming of Christ to the earth at the end of the seven-year Great Tribulation period (Zech. 12:10; Matt. 24:30; Rev. 1:7). In Mark 8:38 the term “generation” (Greek genea) refers to the nation of Israel as a whole, even looking ahead and speaking of the unbelieving nation of Israel during the Tribulation period – the unbelieving nation of Israel that witnesses the Second Coming of Christ “when He comes in the glory of His Father with the holy angels” (Mk. 8:38, also see Matt. 23:36-39, 24:34; Lk. 9:26, 21:32). At that time Christ will regather (Matt. 24:31) and judge Israel. This end-time judgment of Israel is known as the Rod Judgment (see Ezek. 20:37-38; Zech. 13:8-9). The saved Israelites will enter the Millennial Kingdom in their physical bodies, but the unbelieving ones will be cast out of God’s eternal kingdom and into Hell (Matt. 8:10-12; Lk. 13:22-29). J. Dwight Pentecost believes that the judgment of the nation of Israel will include only those Israelites physically living at the time of the Rod Judgment (Pentecost, Things To Come, 414), whereas Chafer interprets the judgment of Israel to include not only living Israelites surviving the Tribulation, but also those raised from the dead “throughout all her generations” (Chafer, Systematic Theology, 4 Vols., 4:399). Concerning the term “generation” (Greek genea) and it’s reference to the nation of Israel as a whole both now and in the future, C. I. Scofield writes the following footnote on Matthew 24:34 that is applicable to this entire discussion. He says: “Gr. genea, the primary definition of which is, ‘race, kind, family, stock, breed.’ (So all lexicons.) that the word is used in this sense here is sure because none of ‘these things,’ i.e. the worldwide preaching of the kingdom, the great tribulation, the return of the Lord in visible glory, and the regathering of the elect, occurred at the destruction of Jerusalem by Titus, A.D. 70. The promise is, therefore, that the generation – nation, or family of Israel – will be preserved unto ‘these things’” (Scofield, The Scofield Study Bible, p. 1034). Similarly, J. Dwight Pentecost writes the following concerning the term “generation” (as used in Matthew 24:34): “the word generation is to be taken in its basic usage of ‘race, kindred, family, stock, breed,’ so that the Lord is here promising that the nation Israel shall be preserved until the consummation of her program at the second advent” (Pentecost, Things To Come, p. 281).

[7] 2 Timothy 2:12 speaks of the reward aspect of reigning to a greater extent or to a greater degree with Christ, not the right of reigning with Christ which all believers are promised (1 Cor. 6:2-3; Rev. 1:5-6, 5:9-10, 20:6, 21:6-8).