Jesus and the Church in Sardis (Rev. 3:1-6)

Sardis was an ancient city, once noted for its wealth and splendour; it was in Sardis that gold and silver coins were first minted and where wool was first dyed. At one time, it had ruled over all the other cities mentioned in Revelation 2–3. The original city had been built on a hill 1,500 feet high, with three perpendicular sides and a fourth that was easily protected. Therefore, the inhabitants had assumed that they were safe from danger and did not post sufficient guards. When the Persians besieged the city in 549 BC, some of its troops managed to scale one of the perpendicular slopes and took the city by surprise because there was no one watching (a similar attack occurred three centuries later). By the time that John sent this letter to the church, all the glory of the city was in the past.

The message to the church of Sardis departs from the usual structure. In most of the other letters, apart from Laodecia, the commendation by Christ follows the description of Christ. In this letter, it comes near the end, in verse 4, when Jesus says that the number of his people in Sardis is actually fewer than many thought.

The character of Christ (v. 1)

Jesus describes himself as having ‘the seven Spirits of God and the seven stars’. Describing the Holy Spirit in this manner points to his fullness, since seven is the perfect number. Not only does Jesus have the Spirit he also has the seven stars, which picture the heavenly help available for the church, the fact that Jesus has his kingdom under his control and is ready to provide her with security and power to serve him.

The mention of the Spirit is a reference Jesus’ role as the enthroned ruler and not to his personal experience of receiving the Holy Spirit. When we think of the interaction between Jesus and the Spirit, we need to think of it at four levels.

First, there is the relationship of full members of the Trinity, an eternal association of shared divine attributes, abilities and aims. Second, Jesus, when he became a man, always possessed the Spirit as the guide, help and director of his life, who produced in him the fruit of the Spirit. This fruit was complete and balanced in every stage of his human development. Third, at his baptism Jesus received the Spirit to equip him fulfil his role as the Messiah, particularly to perform miracles which were the sign of his Messiahship. Fourth, Jesus received the Spirit when he ascended to heaven and was exalted at God’s right hand. This reception of the Spirit was the Father’s fulfilment of the promise he had made to the Son that when he had finished the work that the Father gave him to do, the Father would give him the Spirit as the Comforter of the church and the Power to win the souls of sinners. It is this last aspect that is intended here, which means that Jesus is reminding Sardis that he is the source of edification and evangelism.

The criticism by Christ (vv. 1-2)

As we consider this church, we should note that there is no indication of persecution or false doctrine being the source of the problem. There was a large Jewish synagogue in Sardis, yet they did not mind the Christian church, which suggests that the church was not evangelising the Jews. There was also many pagan temples, yet the church was not experiencing problems there. Rather the trouble came from within true believers.

The church in Sardis had a good reputation among the other churches in the area. Although she had works, which suggests she was active in several ways, Jesus dismisses that common assessment. Instead of being alive, she was dead spiritually. The members did have works, but they were only a form of going through the motions. The church was marked by nominalism, perhaps marked by the externals of religious activity. Now we can see why Jesus introduced himself as the possessor of the Spirit because this church had lost contact with the source of spiritual life.

In examining the criticism of Jesus, we can see two possible faults in the church’s outlook, and these are the signs of a dying church. First, they were good at starting things but they did not complete them (this is the idea behind perfect works or fulfilled works). There was a lack of dedication marked by lethargy.

Second, they did not keep a lookout for the activities of their spiritual enemies. There was a lack of vigilance. There is an allusion here to the fate of the city when it was captured by the Persians. Self-confidence and complacency marked the church.

The counsel of Christ (vv. 2-3)

In his counsel, Jesus stresses the need for strengthening the little life that is left. This indicates that they were a true church. Of course, that strengthening could only be brought about by the Holy Spirit. The consequences of are serious. ‘If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you.’ There is an allusion to the sudden manner in which the city had been destroyed – as it had slept, the Persian soldiers climbed the steep slopes and quickly took the city. Jesus threatens the church with swift and severe judgement if they do not repent.

Jesus commands them to strengthen certain aspects of their church life. The pre-requisite is to waken up. Basking in their reputation was only a dream about to become a nightmare. Instead of dreaming about their reputation they had to become realistic. What would realism involve? Jesus mentions three features. First, they are to recall the initial reception given by the original converts in Sardis to the gospel. It was when they embraced the Saviour with warm affections and gave him dedicated service. One main reason for the sad spiritual state was the fact that Sardis was now a second-generation church. They had lost the fire of the founding members. Second, they are to use the arms of their memory to take hold of that days of first love. Each generation has to rediscover for itself the power of the Christian faith, both at an individual level and the corporate level. Third, as they see the change that has happened to them, they are to repent of their sins. Repentance is the means of spiritual restoration for churches as well as for individuals.

Jesus does not suggest here that the remedy is for the church members to do something new. Often when something is not working in an organisation it gets rid of the problem by replacing the activity or personnel. Jesus does not command them to do something new but to sort out what was about to die. We can perhaps see an allusion here to the state of affairs in the city itself. The activities for which it was once famous were no longer profitable – if these industries and other commercial features did not recover, soon the city would die. What was about to die in the church in Sardis?

If I was about to die from a threatening disease, I would want a physician who could not only diagnose my problem but also give me the remedy. We have a physician and he has given to us his medical encyclopaedia (Jesus and the Bible). The trouble with the church in Sardis was that it was listening to the wrong assessments – the estimation of being alive must have come from other churches impressed by what they could see.

The problem with the church in Sardis was not its intended programme of activities, which may have been those we would find in any evangelical church. Since the church is not advised to change its activities, its problem must have been connected to how it was doing them. What was lacking in their church programme?

First, the church lacked power – what marked each of their works was that they were incomplete. I don’t think incomplete means that they failed to finish a target timewise; it’s not that they ran out of spiritual steam in April and the project was to run until June. I suspect they had no steam when the project began back in January! In other words, what made the works incomplete was that they were done in dependence on their own resources. Churches can do this very successfully in the eyes of the spiritually blind.

Second, the church lacked passion – the description that is given of the congregation is one of contentedness with their programme. They did not look at it in order to see how things were going in each activity. The participation was devoid of spiritual compulsion, which is the same as spiritual passion. Eagerness as well as energy should have marked their activities, but they had neither.

Power and passion are needed for the programme, but they are not generated by the programme. Instead power and passion are the consequences of prayer. It seems that a church can have a name for being alive even although its prayer meeting is the least attended service each week. Obviously it can have such a reputation, but they don’t have that estimation of it in heaven.

The commendation of Christ (v. 4)

Having given his counsel, Jesus commends a few of the members of the church. This is proof that he takes note of what each person does. The presence of this remnant is also evidence that healthy believers can be found within a declining church, which means that we cannot blame the low state of the church for our own failings. Jesus does not specify in what way the majority had defiled their garments; probably it is a reference to general worldliness.

The significance of walking with Jesus in white is a very rich illustration. I will mention some of the possibilities, each connected to an important aspect of salvation. Further, it is possible to see both present and future fulfilments of this promise.

First, there is an allusion to the doctrine of justification, with the idea of white clothing representing the righteousness of Christ that covers every believer in Jesus. This righteousness is the lovely obedience of Jesus imputed to them on believing.

Second, there is a picture here of adoption into God’s family. It was the custom for an adopted person to wear white robes to indicate he was now a son in a noble family. In this situation, it is a reminder that they have a glorious inheritance.

Third, there is a reference to sanctification, to an ongoing and developing life of holiness. White indicates purity and holiness. This third aspect can be marred or defiled by sin. If we are not becoming whiter, we are becoming unclean.

Notice that they will walk with Jesus, which points to fellowship with him. It is only those who are justified, adopted and being sanctified who can have this fellowship. Such share with Jesus the blessings of his inheritance and through the use of the means of grace are becoming more and more like him.

There are many occasions when we put on these clothes. Of course, justification and adoption are unchangeable relationships as far as God is concerned. But I am referring now to showing our clothes to others. We like to do that when we but a new suit or outfit. One such occasion for putting on these clothes is at the Lord’s Table, where clothed in the robes of justification, adoption and sanctification, we have fellowship with Jesus.

Of course, these blessings of salvation come in fullness when Jesus returns. Our justification cannot improve. But our experience of adoption will increase as we enjoy the family inheritance. And perfect sanctification will be the portion of the family of God. That will be a surprising and joyful reality.

There is one allusion connected to the wearing of white robes that is not found in this life but will be experienced when Jesus returns, and in this reference, the white robes depict glorification. The allusion is to the victory parades of triumphant rulers in which honoured followers accompanied the champion in his victory march. In order to take part in the procession each participant had to show himself ‘worthy’ by remaining loyal to his commander throughout the period of conflict. In a similar way, believers show themselves ‘worthy’ by their devotion to Jesus, by maintaining a faith that works by love. Those who have shown such devotion will march with Jesus along the streets of the heavenly city, amid the admiring songs of the angelic host, as he celebrates his eternal victory. What are the honours of earth in comparison to that?

The comfort of Christ (v. 5)

In his comfort of the church Jesus repeats the reference to white raiment. But he then refers to another aspect of that victory day, which is the day of judgement when the book of life will be opened. It was common in ancient cities for there to be a register of the inhabitants, somewhat similar to our electoral roles. In these ancient registers, the activities of the person were detailed beside his name. When citizens were to be honoured, the register was taken out and public declaration was made of their loyalty.

In heaven, there is a book in which all the names of heaven’s citizens are recorded. Alongside these names, Jesus writes details of the things they do for him, such as those matters recorded in Matthew 25, in the parable of the sheep and the goats. The day is yet to come when Jesus will publicly reveal his approval of these actions. He will confess that they did them for him and he will say to each, ‘Well done, good and faithful servant, enter into the joy of the Lord.’ When they hear him say these words and discover the great joy their actions had given to him, they will marvel at his grace and rejoice in his happiness.

The question that comes to us is, Will we hear those words said to us? These words will not be said to the perfect, because no one is perfect. But they will be said to those who depended on Jesus to give them the Holy Spirit, who were determined to be loyal to him, and who were vigilant against their spiritual enemies.