The city of Sardis, located about 56 km southeast of Thyatira, was relatively well-to-do because of its extensive trading relationships and the fertility of the surrounding farmland. In earlier times it also had been the capital of a powerful kingdom ruled by King Croesus.
It was on the Persian “royal road” that ran between Smyrna and eastern parts of Anatolia all the way to Susa in Persia (see Esther 3:15). After a devastating earthquake in AD 17, Tiberias provided help with the city’s reconstruction and the city in turn expressed its gratitude by dedicating a local cult to Tiberias.
The city had a prosperous and influential Jewish community that boasted a large and beautiful synagogue.
3:1
Christ presents himself as possessing the seven spirits of God and the seven stars (Rev 1:4, 16, 20). Assuming that this phrase refers to the Holy Spirit, it speaks of Jesus’ relationship with the Spirit and also that Jesus has the full authority over the churches (2:1).
Jesus offers a devastating diagnosis of the condition of the church: You have the reputation (literally, “name”) of being alive.
Perhaps, on the outside they looked as spiritually healthy and vigorous (“alive”), but in reality they had no life from God, as genuine Christians have (John 3:36; 5:24; 6:53; 20:21); they were “dead” (cf. Eph 2:1–2).
Christ saw mainly empty claims to Christian commitment without the fruit of transformed lives to confirm its inward reality (Rev 3:2b; cf. John 14:21, 23; Eph 2:10; Jas 2:14, 20; 1 John 2:3–6, 29; 3:9–10). They were Christian in name only. This is the start of a wordplay using “name” as a theme in this letter (“name” is used 4x in Rev 3:1–6).
3:2–3 What could be so wrong?
The next sentence indicates that their condition, though serious, is not beyond hope.
The “things that remain” are probably some vestiges of godly conduct. Their present spiritual condition falls short in God’s view of what is expected from Christians. Although, in their self-estimation they are ok (v. 1d), God’s evaluation is that their “works” (i.e., conduct in general; cf. 2:2; 3:1c) are not adequate. They need to repent, go back to their first love (2:4–5).
The New Testament warns against the absence of the fruits of genuine Christian life (e.g., Matt 7:21–23; Jas 2:14; 1 John 3:17–19; 4:20). Genuine faith is seen in behavior that shows forth the new life that is within (see Gal 5:6).
If you are not watchful, I will come like a thief.
In such conditions, they need to fear Christ! These words recall Jesus’ parable of the surprised householder in the Gospels (e.g., Matt 24:42–43), and in the Epistles (1 Thess 5:2–4; 2 Pet 3:10), about the need to stay alert for Christ’s return at a moment you will never know.
This coming of Christ, however, does not necessary refer to Christ’s second coming, but to a “coming” of the Lord to judge in the present age, perhaps through persecution or other difficulties, just as other texts speak of Christ’s coming in the present to comfort and restore (3:20).
3:4–6
However, you have a few “names” . . . who have not soiled their garments.
The majority of the church in Sardis wear dirty clothes—that is, they are in a sinful condition that must be cleansed (see Zech 3:3–5). But a few faithful members of the church will enjoy a great honor: they will walk with Christ dressed in white, as a sign that they are worthy. In the Bible white clothing signifies purity, victory, resurrection, or belonging to the heavenly world.
This honor is not reserved exclusively for those who have kept their garments clean all along. Rather, the victor — whoever conquers in the spiritual battle — will thus be dressed in white, implying that this possibility remains open to everyone who accepts the message of the risen Lord and repents of their past sins.
Furthermore, Jesus guarantees that he will never erase his name from the book of life—the place where the names of all God’s chosen and faithful are written. The victor will always be included among those who will live forever with God. Jesus will acknowledge “his name” in the presence of the Father and of his angels.
This is the same honor Jesus promises to those who are not ashamed to confess their relationship with him before a hostile world (Matt 10:32–33; Mark 8:38; Luke 9:26).
“The book of life”. John mentions in one place “books” from which people are judged at the end time (20:12), but he gives repeated attention to a single “book of life” (as here; also 13:8; 17:8; 20:12, 15; 21:27). References in Daniel (Dan 7:10, “books”; 12:1, “book”) preserve this distinction as well and seem to be the primary influence on Revelation.
“The book of life” belongs to the Lamb (it is “the Lamb’s book of life,” 13:8; 21:27), by virtue of his sacrificial death (13:8 “who was slain”; cf. 5:9), and it is this sacrifice that opens the way to life with God for those whose names appear in it.
The third unique feature of “the book of life” in Revelation is that names are enrolled in it “from the foundation of the world” (17:8; cf. 13:8), symbolizing God’s initiative to select individuals for eternal life based on his mercy and love apart from their own merit (see John 6:35–44; 10:26; Acts 13:48; Rom 8:28–30; 9:11–12; 11:5–6; 1 Cor 1:26–31; Eph 1:4–5, 11).
The Importance of Conquering
Jesus makes great promises to “the victor” (3:5). At the end of the book, the one who conquers inherits the new Jerusalem, life-giving water, and divine sonship (21:1–7).
Other New Testament passages teach the importance of conquering. The same word, “conquer”, is used six times in 1 John, always in reference to how Christians have overcome the world and the devil by their faith in Jesus, God’s Son, through whom we have been begotten by God (2:13, 14; 4:4; 5:4–5).
In his farewell discourse in John, Jesus uses this verb about himself: “In the world you will have trouble, but take courage, I have conquered the world” (16:33). Paul uses it in Rom 3:4; 12:21, and an intensified form of the word in 8:37: “In all these things we conquer overwhelmingly through him who loved us.” In all these uses the word “conquer” implies human struggle and prevailing in battle, but only by relying on God’s strength.
The church of Philadelphia is the second church, along with that of Smyrna (2:8–10), that receives only encouragement and no reproof.
The city of Philadelphia lay 48 km southeast of Sardis. Like Sardis, it was a prosperous commercial center, located at the intersection of two important trade routes. It had vineyards and grazing land for sheep. Winegrowing, woolen textiles, and leather working were some of its main industries. It was the youngest of the seven cities, since it was founded in the mid-second century BC.
It seems that the Christians of Philadelphia were in conflict with the local Jewish community, which had excluded them from participation in the synagogue. Like the church of Smyrna, the church in Philadelphia remained faithful to Jesus despite suffering rejection by those around them who claimed to be God’s people.
3:7
The risen Lord introduces himself with words that recall the Old Testament. The title holy one, especially “Holy One of Israel,” is frequently used of God in the Old Testament (e.g., Ps 89:19; Isa 10:20; Hosea 11:9).
The Greek word translated as “true or faithful” is used in the Lord’s revelation of himself in the Septuagint version of Exod 34:6: “The LORD, the God of compassion and mercy, patient, very merciful, and faithful".
By declaring that he holds the key of David (Rev 1:8), the risen Jesus is affirming that he is the true Messiah, David’s heir. The key, which symbolizes the authority to open and close in an irreversible manner, refers to Isa 22:22 (see also Isa 9:7; 16:5, 55:3).
The risen Messiah is telling the believers in Philadelphia who have been shut out of the Jewish community that he is the one who possesses authority to open and close the door to participation in the people of God.
Perhaps, by alluding to Isa 22:22, Christ recalls an unfaithful steward who lost his position in the past, with the implication that this can be the fate of a Jewish community that rejects Jesus’ disciples.
3:8
Jesus declares that he knows what has been happening with the Christians in Philadelphia: “I know your works”. But before going on to describe the conduct of the Philadelphians, Jesus pronounces a blessing on them. The word “behold”, used three times in two verses, announces the Lord’s intervention on behalf of this church.
The message, “I have left an open door before you, which no one can close”, indicates that he has welcomed these members of the church, probably both Jewish and Gentile, into his kingdom, and no one can exclude them (Luke 6:22; John 16:2; Col 2:18).
Then he returns to describe the “works” of the church that he finds pleasing. Despite their limited strength, meaning their low social status, these Christians have kept Jesus’ word, the gospel, and have not denied his name - despite a pressure to deny him.
3:9
These are Jews outwardly and ethnically, but in their rejection of Christ they are not truly Jews inwardly, and in their opposition to the gospel they are actually allied with God’s enemy, Satan (see Rev 2:9).
By saying that he will make these Jews come and fall prostrate at the feet of the Philadelphian Christians, most of whom are probably Gentile, Jesus overturns the traditional Jewish understanding of the promise in Isa 60:14.
The day is coming, Jesus says to the Philadelphian Christians, when your Jewish opponents will know for sure that “I loved you”. This expression indicates God’s choice of the church of Philadelphia (see Rom 9:13) and his covenant relationship with them.
While this promise refers to the vindication of Jesus’ followers at the end of history, it may imply that members of the local Jewish community would soon change their minds and turn in faith to Jesus as the Messiah.
3:10
The context and Greek wording suggest a translation: “You have kept the message of my endurance.” The Philadelphian Christians have embraced the pattern of Christ’s sufferings on the cross, enduring hardship in union with their Lord. The reward that Jesus promises is to keep them safe in the time of trial that is going to come to the whole world.
Jesus is promising to preserve his faithful in Philadelphia in the midst of a trial that is about to arrive for everyone (the Greek wording suggests an imminent event). But, how will Jesus preserve them? Will they be spared this trial or will they go through this successfully?
Some commentators compare it to Jesus’ own trial. Just as the Father preserved Jesus not from the trial of death but through it (see Matt 6:13; 26:39; Heb 5:7–8), so will be with them. Others think it refers to an exemption from this trial. And some take a middle ground stating that it would mean “protecting” the Christians so that they die faithfully in these trials rather than denying their Lord.
Some point to the story of Lot in the famous story of the destruction of Sodom and Gomorrah (Gen 19), who was preserved from the judgement that fell upon those cities (see 2 Peter 2:6–9).
Who Are the “Inhabitants of the Earth”?
Although the phrase itself is neutral, “the inhabitants of the earth” is always (ten times) used negatively in Revelation. The phrase refers to people who:
A different Greek word is used to speak inclusively of everyone who dwells on the earth (14:6). In another place, Christians are described as “those who dwell in heaven” (13:6). The use of the expression “inhabitants of the earth” as a term to refer to what is not of God is analogous to the frequent use of “the world” in the Gospel and Letters of John (e.g., John 7:7; 15:17–18; 1 John 2:15–17; 3:1).
3:11–13
Jesus reassures the church of Philadelphia that they will not have to wait long for his coming to save them. The only command he lays on them is to maintain their commendable spiritual and moral condition (v. 11b). The goal Christ sets before them for staying spiritually alert in this way is the “crown” prepared for them (cf. 2 Tim 4:8) in acknowledgment of their faithful service to Christ (v. 11c). Philadelphia was famous for its athletic competitions in which the victors would receive crowns of leaves honoring their success.
Jesus will make them into a pillar in the temple of my God, where they will remain forever. In other words, their presence in the place where God dwells will be absolutely secure.
The main verb “I will write” has three objects: three “names” that Christ will inscribe to denote the overcomer’s eternal identity and citizenship.
The “name of my God” - which indicates that this person belongs to God.
The “name of the city of my God” certifies that the victor has the right to dwell in the “new Jerusalem” (Rev 21:2).
Finally, Christ declares he will write his "new name” on the victor. Some commentators say it denotes a new identity for the individual Christian made possible by Christ’s transforming work (cf. 2:17).
Other say that “my new name” refers to Jesus’ true identity manifested at his resurrection and expressed in titles such as “Son of God” (Rom 1:4), “Lord” (Phil 2:9–11), and “King of kings and Lord of lords“ (19:16).
In ancient Israel only the high priest bore God’s name (inscribed on the gold band of his turban, Exod 39:30–31). But in the new Jerusalem (22:4), and even in some way already (14:1), faithful believers bear the names of the Father and the Son inscribed on their foreheads.
The message ends as usual - with a command to listen.