SCHOOL OF DIVINITY

A RESEARCH ON REVELATION 3:1-6

A RESEARCH PAPER SUBMITTED TO
THE FACULTY OF THE BOOK OF REVELATION
IN PARTIAL FULFILLMENT FOR THE REQUIREMENT
IN CANDIDACY FOR THE DEGREE OF
MASTERS IN DIVNITY

BY
STEPHEN GEDDAM

LYNCHBURG, VIRGINIA
October 22, 2015

TABLE OF CONTENTS:

INTRODUCTION 1
CONTEXT 1 HISTORICAL CONTEXT 2 LITERARY CONTEXT 3
ANALYSIS OF TEXT 4
APPLICATION 13
CONCLUSION 17
BIBLIOGRAPHY 20

INTRODUCTION Often we see in many churches that, they appear to be very much alive and spiritually in active in the way they act in those churches. But in reality they are spiritually dead by the circumstance when we get to know more about those churches. This is the same situation that we see with the church in Sardis. Sardis was a wealthy city full of gold taken from the nearby Pactolus River. The city was located on a high hill at the intersection of the five roads. Like the other cities addressed in revelation 2-3, the church of Sardis was probably founded through Paul’s ministry in Ephesus.Revelation 3:1-6 deals with the writings to the angel of the church in Sardis. Well we can see how amazing the writings to the letters of John are for the churches today and for the past 20 centuries and it seems like the problem still exists even now. To welcome at an understanding of this passage briefly, this paper will offer an exegetical analysis by identifying and examining the historical context, offering word studies of significant terms and analyze the text verse by verse and will also demonstrate clearly how God let people of Sardis know that reward is waiting for them if they turn back and repent and complete the works of God and be alert. All this analysis comes under the doctrine of eschatology.
Context
Well if we look basically, what all we studying is all depends on the interpretation that can lead us to the perfect understanding of the concept. Because of the author and when it was written and to whom it was written and who were the audience. Is it only applicable to those time people or is it even applicable to the modern people. These are the questions that leads us to the perfect understanding of what really author is capable of. With this tradition of the context which will be leading to the historical context which deals with the authorship, when it was written, what’s the background of that passage, who were the audience and what the purpose is? This all comes under the context which is the first step in discussing further interpretation of the passage. a) Historical Context
The traditional view holds that the author of the Revelation is the apostle John, who wrote the fourth gospel and the three letters of John. Evidence for this view includes: 1) The writer referred to himself as “John” (1:4.9; 22:8); 2) he had personal relationships with the seven churches of Asia Minor (1:4,11; chaps, 2-3); 3) his circumstances at the time of writing (1:9) matched those of John the Apostle (who was paced in Asia minor from about A.D. 70 to 100 by reliable historical sources from the second century A.D.); and 4) the saturation of the book with OT imagery and echoes implies a Jewish writer, like John, operating in overwhelmingly Gentile Asia minor. The initial audience that received the book of Revelation was a group of seven local churches in southwest Asia Minor (1:11; chaps 2-3). Some of these congregations were experiencing persecution (2:9-10:13), probably under the Roman Emperor Domination (Ruled A.D. 81-96).
Though some have dated the book later and a few earlier, the two most commonly held dates of Revelation are the mid 90’s and the late 60’s of the first century A.D. Both views are held evangelicals, but the mid 90’s views perhaps the stronger of the two as well as the majority opinion. Each view gives a different account of the persecution portrayed in the letters to the churches (2:9-10:13). Substantial historical evidence shows that some of the churches were persecuted intensely by Nero in the late 60’s. But the reference in 17:10 to seven kings, five of who have fallen, supports a date in the mid 90’s during the reign if Domitian. Much of the book of Revelation focuses on the events at the end of the age (eschatology), more so than any other book in the Bible. But it also focuses on practical choices that believers and unbelievers must make in the course of their lives that have far-reaching consequences at the end.
When we look in to the entire book of revelation, we can find one outcome is to make every person strong or make every link to be strong if it was to be week. Because that is the end of the entire sayings what Christ had to say to the human world for both believers and as well as the unbelievers. In the body of the book, the ultimate choice for time and eternity is whether one will worship the beast (the antichrist figure energized by Satan; chap 13) or Christ the Lamb (Chap 14). The main purposes for writing this book of Revelation is that to give the final truth about Jesus Christ – the unveiling of his person, power and purpose (1:1), to show the ultimate triumph of the Kingdom of Christ, to give a new perspective on history, to give incentive to holy living, to show that God will ultimately deal with the problem of evil, to give a preview of future events. b) Literary Context
One of the Primary challenges of interpreting the book of Revelation is determining what kind of Literature it is. At first glance it appears to be apocalyptic (exotic visions and symbolism; see the Greek apokalypsis in 1:1) or prophecy (1:3). However, the reference to the human author and audience the standard greeting (1:4) and ending (22:21), and the mini letters in chapter 2-3 indicate that we must also view Revelation as a letter. While this may seem more confusing, it actually simplifies things, for we can now view this book as a much longer literary cousin of the letter of Jude, which also contains extensive apocalyptic and prophetic material within an expository framework. So we can interpret Revelation in much the same way as we do Jude. It is most effective to interpret Revelation as apocalyptic prophecy primarily referring to the end times, spoken to the problems and needs of the first century churches and yet communicating principles applicable to hearers at any point in history until the end of the age.
Analysis of the Text
Sardis a city in Lydia, Asia Minor. The Christian community there is one of the seven churches addressed in Revelation 3:1-6, in late antiquity it was a prosperous city; in the middle ages a significant center and a bishopric, but by the 17th century, there was only a Turkish village with no priest or church building. The church at Sardis was an example of congregation that had basically quit walking with the Lord and standing for Him. They may have still been going through the right motions, but in God’s eyes they were about to die. There was a faithful remnant but it was the time spiritually lethargic majority to wake up and repent or face serious consequences from the Lord.
When we look in to 3:1. The church in Sardis. This important ancient city was located about 49 kilometers (30 miles) southeast of Thyatira and about 100 kilometers (62 miles) north and east of Ephesus. Her history goes back to 1200 BC, and she was known for her legendary king Croesus (ca. 561/560 547/546 BC). Sardis was the capital of Lydia. She continued under the Persians, subsequently declined, and then under the Romans recovered some of her glory. Sardis built a temple to Tiberius and Livia, and also to the Lydian god Zeus; however, she was better known for the orgiastic cult of Cybele, the great nature goddess of Anatolia, whose eunuch priests were called Galli.
The ancient population of Sardis was centered around the high acropolis of a spur of Mt. Tmolus on the north, mainly at the edge of the Hermus plain, and on the west in the Pactolus Valley. The monumental buildings built over Sardis’ long history were extensive, including in the Hellenistic times the altar (which was enlarged) and temple of Artemis, a gymnasium, a theater, city walls, a hippodrome, and a temple of Zeus Olympias; Roman architectural elements included gymnasium-bath complexes, a theater, stadium, temples (such as to Hera, Demeter, Men, Augustus and Gaius), a hall, fountains, and an Odeon (small theater for music).
“He that hath the seven Spirits of God” that is, He who hath all the fullness of the Spirit (Rev 1:4; 4:5; 5:6, with which compare Zec 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession. “And the ‘seven stars’” (Rev 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fullness of the Holy Spirit. The human ministry is the fruit of Christ’s sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fullness of the Spirit, and the fullness of brilliant light in Him, form a designed contrast to the formality which He reproves. “name … livest … dead” (1 Ti 5:6; 2 Ti 3:5; Tit 1:16; compare Eph 2:1, 5; 5:14). “A name,” that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searching’s of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Rev 3:17), but it is not written that she had a high name among the other churches, as Sardis had.
With Christ describing Himself as “he who has the seven Spirits of God” the Lord is telling this church that He knows their true spiritual condition because He possesses the omniscient Spirit of God (see 1:4b–5a). Even though they have a great reputation among men (“you have a name that you are alive”), the truth of the matter is that they are dead. They honor God with their lips but their hearts are far from Him. Their spirituality is superficial and they are outwardly active but inwardly dead.
Revelation 3:2. This letter is intended by the Lord as an urgent spiritual wakeup call. If the church at Sardis did not strengthen what reminded spiritually, they would die, because they had not followed through on the works that honored God. “Be” Greek. “Become,” what thou art not, “watchful,” or “wakeful,” literally, “waking.” “the things which remain” Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct. “the things that remain” can hardly mean “the PERSONS that are not yet dead, but are ready to die”; for Rev 3:4 implies that the “few” faithful ones at Sardis were not “ready to die,” but were full of life. “are” the two oldest manuscripts read, “Were ready,” literally, “were about to die,” namely, at the time when you “strengthen” them. This implies that “thou art dead,” Rev 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain. “perfect” literally, “filled up in full complement”; Translate, “complete.” Weighed in the balance of Him who requires living faith as the motive of works, and found wanting? “before God” Greek, “in the sight of God.” The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, “before (in the sight of) MY God”; Christ’s judgment is God the Father’s judgment. In the sight of men, Sardis had “a name of living”: “so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell”.
Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to “torment them that dwelt on the earth” (Rev 11:10). If they were to become the church Christ wanted them to be, they would need to follow His instructions carefully. First, they needed to “Be watchful” (“be on the alert”). They needed to be the kind of believers who would be constantly awake and ready (cf. 1 Pet 5:8). They were also to “strengthen the things which remain, that are ready to die.” Apparently many of the profitable qualities this church possessed for God in the past had been carelessly cast aside, and the probability was high that the things that did remain were in danger of being lost as well. Therefore the Lord instructs His people to show diligence in protecting every remnant of good that remained. They were not to be flippant about this or allow any more of the good that was still in existence to be cast aside as it had been in the past.
Another problem in the lives of the believers here was in relation to their deeds. Christ says, “I have not found your works perfect before God.” If the word perfect means complete, this indicates that the believers in Sardis had a tendency to begin things but never finish them as God desired (cf. Acts 14:26). Plans for obedience are no substitute for actual obedience. Then 3:3. If the church at Sardis did not remember God’s Blessings and repent of their failures, Christ would come like a thief in swift and severe judgment. Twice in the city’s history, it had been captured because it failed to watch out for its enemies. “how thou hast received” (Col 2:6; 1 Th 4:1; 1 Ti 6:20). What Sardis is to “remember” is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not “received and heard” it. The Greek is not aorist (as in Rev 2:4, as to Ephesus, “Thou didst leave thy first love”), but “thou hast received” (perfect), and still hast the permanent deposit of doctrine committed to thee. The word “keep” (so the Greek is for English Version, “hold fast”) which follows, accords with this sense. “Keep” or observe the commandment which thou hast received and didst hear. And 3:4. a remnant of a few people in Sardis had remained faithful to the Lord. Tobe dressed in white was to don the grab of the victor whose lifestyle was worthy both of Heaven and of returning of Christ at His second coming. The church in Sardis had a “name” among men but the all-seeing Judge was aware of “a few names” who had “not defiled their garments.” Some had kept themselves unspotted from the world (cf. Jas 1:27). The Judge knows their names and promises to honor them in eternity: “they shall walk with Me in white, for they are worthy”. The three oldest manuscripts prefix “but,” or “nevertheless” (notwithstanding thy spiritual deadness), and omit “even.” “names” persons named in the book of life (Rev 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Rev 3:1).
The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors. “not defiled their garments” namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Eph 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Rev 19:8, as to the “fine linen, clean and white, the righteousness of the saints,” in which it shall be granted to her to be arrayed; and “the wedding garment.” Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to “keep her garments.”
For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their “robes white in the blood of the Lamb” (Rev 7:14). The Greek is not “to stain” (Greek, “miainein”), but to “defile,” or besmear (Greek, “molunein”), so 5:3. “they shall walk with me in white” The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in white hereafter. On “with me,” compare the very same words, Lu 23:43; Jn 17:24. “Walk” implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large.
The grace and dignity of flowing long garments is seen to best advantage when the person “walks”: so the graces of the saint’s manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Rev 22:3). “they are worthy” with the worthiness (not their own, but that) which Christ has put on them (Rev 7:14). Ez 16:14, “perfect through MY comeliness which I had put upon thee.” Grace is glory in the bud. “The worthiness here denotes a congruity between the saint’s state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace” Contrast Ac 13:46. But in 3:5 Christ describes briefly what is needs. The book of life contains the name of each person who is eternally elect (13:8, 20:15). These will prove themselves victors, and Christ will never erase their names from the book of life.“white” not a dull white, but glittering, dazzling white. Compare Mt 13:43. The body transfigured into the likeness of Christ’s body, and emitting beams of light reflected from Him, is probably the “white raiment” promised here. “the same” Greek, “THIS man”; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, “shall THUS be clothed,” &c. “raiment” Greek, “garments.” “He that overcometh” shall receive the same reward as they who “have not defiled their garments” (Rev 3:4); therefore the two are identical. “I will not” Greek, “I will not by any means.” “blot out … name out of … book of life” of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased.
So those who have a name that they live and are dead (Rev 3:1), are blotted out of God’s roll of the heavenly citizens and heirs of eternal life; not that in God’s electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Rev 13:8; 17:8; 21:27; Ex 32:32; Ps 69:28; Da 12:1. In the sense of the “call,” many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election.
Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Rev 20:15; 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others. “before … before” Greek, “in the presence of.” Compare the same promise of Christ’s confessing before His Father those who confessed Him, Mt 10:32, 33; Mt 10:32, 33, Lu 12:8, 9. He omits “in heaven” after “My Father,” because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ’s own addresses; not even tinged with the color of John’s style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John’s, which makes the coincidence more markedly undesigned. So also the clause, “He that hath an ear, let him hear,” is not repeated from John’s Gospel, but from the Lord’s own words in the three synoptic Gospels (Mt 11:15; 13:9; Mk 4:9, 23; 7:16; Lu 8:8; 14:35).
The book of life which is an Old Testament concept (Ps. 69:28; Dan. 12:1; cf. Isa. 4:3) as well as a New Testament one (Phil 4:3, Rev. 20:15). And finally 3:6. this same verse we can find in Revelation 2:7. “He that hath an ear” This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" “the Spirit saith” What Christ saith, the Spirit saith; so one are the Second and Third Persons. “unto the churches” not merely to the particular, but to the universal Church.
Anyone who has an ear should listen echoes Jesus warning to His hearers at the end of the Parable of the sower. Most likely victor refers to faithful and obedient believers. In this context, failure to be a victor means losing spiritual rewards, not losing situation. Adam and Eve were driven out of the Garden of Eden so they could not eat from the tree of life and thereby live there forever in sin. The tree of life in view here will be the new heavens and earth (Rev 22:2), which is what is meant by God’s paradise. Well adding this up with the previous verse (v.5) gives a clear cut view of what these two verses really meant about. 3:5–6. Not all believers in Christ are overcomers (see comments on 2:7), but every believer in Christ who “overcomes shall be clothed in white garments.” This could refer to the actual clothes that the overcomer will wear in Christ’s eternal kingdom or, more likely, to the purity and brilliance of the glorified body the faithful believer will “wear” as a badge of authority for all eternity (cf. Dan 12:3; 1 Cor 15:35–42).
In saying that He “will not blot out” the overcomer’s “name from the Book of Life,” the Lord is not making a veiled threat that unfaithful believers will wind up in hell. Rather, He is using a figure of speech (see comments on 2:11 regarding litotes) to say, If you are faithful to Me to the end, I will honor you by magnifying your name! Christ Himself “will confess the overcomer’s “name before His Father and before His angels.” This confession is functionally the positive idea implied in the litotes (no erasure of his name means a magnifying of his name, i.e., magnification by Christ’s personal acknowledgement before the Father and His angels).
Application
The preface, showing, 1. To whom this letter is directed: To the angel of the church of Sardis, an ancient city of Lydia, on the banks of the mountain Tmolus, said to have been the chief city of Asia the Less, and the first city in that part of the world that was converted by the preaching of John; and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without any church or ministry. 2. By whom this message was sent—the Lord Jesus, In light of the evidence mentioned above, Revelation 3:1-6 presents several areas of application not only to the church of Sardis in those times but also to the modern audience. Focusing mainly in keeping with greatest theme which was established previously coming into the context of this passage, the modern people should be very mindful in what they are doing through their actions, thoughts, or whatever because Revelation 3:1 declares that God knows our works and have a reputation for being alive but we are dead. He mentioned that because He knows every work that we do.
We are living in a sinful world which can strike us at any time and at any moment. So the 2nd verse of this chapter should be a challenging to every audience. That we should be alert and strengthen by completing every work o that Christ can find our completed work before God. for example when a football player while playing his game if he wasn’t alert to the opposition player while passing the ball to his team mate, it may cause confusion and mislead the pass and if the opposition teams scores a goal with which you are having chance to score it and you’re not in a position to stop it without having strength, next game your coach will make you to sit on the bench. Likewise while we are doing the work of the God, we should be very alert because at any time Satan can mislead you, even if he is trying to mislead you, you should be having enough strength to overcome the odds.
An application of 3:3 would cause major role in the turn of their lives if they don’t ever be alert and keep the teachings of their spiritual fathers who taught them in the past and repent, God is saying that he would be coming like a thief and it will be against us. He is going to watch us whether we are going to be active, and repenting and following all the commandments. This is very applicable to each and every one and especially for the modern audience. Because for example when a person knows everything about God and His teachings and still walks with the world like doing all kinds of bad stuff like drinking, smoking, lust, homosexuality, stealing, dishonesty whatever it is, never think that he is going to go to heaven for knowing God and his teachings, when you are not with God, he even told clearly in Matthew 7:21-23, that He will declare that He never knew us. So be alert and watchful and be mindful and follow the teachings and repent.
But later an application of verse 4 says that, He said there are few Sardis who didn’t defile Him, they would be with Him and walk with Him in white clothes. Yet our blessed Lord does not leave this sinful people without some encouragement. He makes honourable mention of the faithful remnant in Sardis, he makes a gracious promise to them. He that overcometh shall be clothed in white raiment; the purity of grace shall be rewarded with the perfect purity of glory. Christ has his book of life, a register of all who shall inherit eternal life; the book of remembrance of all who live to God, and keep up the life and power of godliness in evil times.
Christ will bring forward this book of life, and show the names of the faithful, before God, and all the angels, at the great day. I’m sure that now the people of Sardis might have understood real meaning of this context because once God takes His children, He will never leave them. But we need to do our job too that to be alert and be strengthened and be repent. Modern audience worth to know this. Because everyone knows that now this world is surrounded by evil and just like Sardis, many of us are turning back from God, only few of them are with God. The purity of grace shall be rewarded with the perfect purity of glory.
Holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree. Now to this is added another promise very suitable to the case: I will not blot his name out of the book of life, but will confess his name before my Father, and before his angels. While most in the church at Sardis were in a dead spiritual state, “a few people” were faithful to Christ, and had “not soiled their clothes” (3:4). They were promised that they would be taken on a walk in Christ, and to be dressed in white (3:4-5). In the final stanza of 3:5 Jesus states, “I will confess his name, that name is going to be the one who over comes, before My Father and before His angels.” This is rewards language. The word “confess” (homologeo) means “to acknowledge, claim, profess, praise.”Jesus will acknowledge faithful believers before the Father and before His angels (Matt 10:32-33; Luke 19:11-19). He will say, “Well done, good slave” (Luke 19:17). This is a reward that faithful believers will receive. It is to have the Lord publicly approve of one’s character and service. Only those Christians who acknowledge Christ now will be acknowledged by Him then. Conversely, not having one’s name acknowledged is to forfeit the Master’s, “Well done!
And at last an application for verse 6 gives a commandment that every church should follow that who has an ear should listen to the spirit what it says to the churches. It is applicable to all the modern audience and churches. Give room for the spirit to lead our destiny or else our fate will turn around. It is like a warning to all His hearers. Because we saw while analyzing this verse, we have seen the same verse said in Revelation 2:7. God said twice about this with in no time means that he is strictly on it and we better do it or else He will become thief. The modern audience had to apply this definitely in their lives. They had to hear if they don’t want to face the circumstances from God the Father. A brilliant young pianist was giving his very first concert. As the final chord of his flawless performance reverberated in the hall, the audience rose to its feet and broke out in thunderous applause. Only one member of the audience remained seated, clapping politely, but without particular enthusiasm. Tears welled up in the young pianist’s eyes. His head dropped slightly as he left the stage in utter defeat.
The stage manager in the great hall was a sensitive and observant man who had noticed the lone gentleman and saw how this cool response affected the star performer. “Son,” he said, “you’re a hit! Everyone was overwhelmed. The critic from the Times was in tears. By morning you’ll be famous. Don’t let one guy get you down.” “You don’t understand,” the dejected young man replied. “That man was my piano teacher. It only matters what he thinks.
Conclusion: All the above evidence has demonstrated that the most probable candidate for the authorship of this book is John. It was further argued between the dates of A.D 60’s and A.D 90’s came in conclusion that A.D 90’s is the best date for the writings of this book of Revelation. Though some have dated the book later and a few earlier, the two most commonly held dates of Revelation are the mid 90’s and the late 60’s of the first century A.D. Both views are held evangelicals, but the mid 90’s views perhaps the stronger of the two as well as the majority opinion. As we have discussed that this book is all based u the eschatology, the end things. The analysis of this context also finalized the outcome of this book. . In the body of the book, the ultimate choice for time and eternity is whether one will worship the beast (the antichrist figure energized by Satan; chap 13) or Christ the Lamb (Chap 14)
But the main thing that we noticed in this is that the audience said to be the church of Sardis. Also describes In Revelation 3:1 that this is written to the angel of the church of Sardis. It is said that the primary challenges for interpreting this book of Revelation is the writings. But later it is said that we need to read this book as a letter. Great that this literary context had been linked up with the book of Jude (Interpreting).This text is offering encouragement, commandment, and instructions to maintain the alertness and strength in all times of aspects. This book clearly and eloquently offers the gospel, inviting the readers to enter into the grand narrative. During this outcome we can say that we learned much theology. That is what the main outcome of this book is that we can learn much theology out of this. To understand, believe, and ever persevere and defend the doctrinal purity of the faith is not even enough in this book.
The thesis of this paper was explained and validated in an exegetical way of examination and as well as theological way in every aspect and outcome of the source vital to Revelation 3:1-6. It all started saying that God knew our works and we have reputation for being alive but we are dead. We can find majority of feelings of God in this first verse of this chapter that He is so sad of what Sardis are doing. But in relate to that our God is amazing that He is trying to encourage us by saying that we need to be alert and be full of strength and repent.
Because He knew what the outcome is going to be if we aren’t the way He wants us to be. Feels like this is full of packed up challenge for all of us that we can’t do anything of our own but to rely on the Holy Spirit for His guidance even in our own lives and as well as the Church. Why it’s mentioned church because, God concludes this passages saying that we need to hear who are having ears to the Holy Spirt what is it saying to the churches. And verse 3 also describes that we always need to be alert in what we have heard and we need to keep it and we need to repent always, if not God’s circumstances are going to take place.
Further evidence had been relied on this passage that the Sardis had to be obedient and need to be always refreshing themselves by keeping themselves alert and full of strength which is applicable to all the modern audience too which would be very pleasing to Him. Understanding of what God really wants from us and in this short passage can be a vital message for all the modern churches and as well as every individuals to embrace about. Because for this outcome, every verse had been analyzed exegetically in the income.
We must be constantly watchful and remember how it is that we received the faith and seek to be faithful to the historic tradition that has been delivered to us without becoming slaves to that tradition itself. We are to beware of complacency. We are to beware of passivity and self-satisfaction in our churches and be constantly moving into God’s future. We need to be aware of everything and be alert in strength, repent and give room for the Holy Spirit to lead us. If we do that, we will definitely realize the justification by God and then we will definitely be counted as worthy for spending out eternal.

BIBLIOGRAPHY
C. Joseph Dillow, The Reign of the Servant Kings, Hayesville, NC: Schoettle, 1992.
Chuck Colson, Ravi Zacharias, Norman Geisler, J.P. Moreland, and Others, ed. Cabal Ted, The Apologetic Study Bible, Copyright by Holman Bible Publishers, Nashville, Tennessee, 2007.
Crawford H. Greenwalt Jr., “Sardis,” OEANE, Vol. 4, 1997; Ford J.M, Revelation, A.B, 1975; Scott J. A. and Hanfmann G. M. A, ‘Sardis,’ Princeton Encyclopaedia, 1976; Akurgal, Ancient Civilization.
E. A. Livingstone, Oxford Concise Dictionary of the Christian Church, Oxford University Press, Great Clarendon Street, UK, 1977,2000,2006,2013.
F. L. Cross and E. A. Livingstone, Dictionary of the Christian Church, Hendrickson Publishers, Inc., Oxford University Press, Peabody, Massachusetts, 2007.
Holman Christian Standard Bible, HCSB Study Bible, Copyright by Holman Bible Publishers, Nashville, Tennessee, 2010. http://www.biblestudytools.com/commentaries/matthew-henry-complete/revelation/3.html Lilly Britt, Stan Campbell, Beth Clayton, Carol Smith, Layman’s bible commentary, Volume 12, Hebrews Thru Revelation, Edited by Dr. Mark Strauss, Barbour Publishing, Inc, 2008.
Tony Evans, The Victorious Christian Life, Nashville: Nelson, 1994.
Vacendak Robert, The Revelation of Jesus Christ, in The Grace New Testament Commentary, Edited by Robert N. Wilkin, Denton, TX: Grace Evangelical Society, 2010.
W. Harold Mare, New Testament Background Commentary: A New Testament: A Dictionary of Words, Phrases and Situations in Bible Order (Ross-shire, UK: Mentor, 2004).

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[ 1 ]. Ed. Strauss, Mark , Layman’s Bible Commentary, Volume 12, Hebrews Thru Revelation, Barbour Publishing, 2008, Pg. 173.
[ 2 ]. Colson Chuck, Zacharias Ravi, Geisler Norman, Moreland, J.P., and Others, ed. Cabal Ted, The Apologetics Study Bible, Copyright by Holman Bible Publishers, Nashville, Tennessee, 2007, Pg. 1885.
[ 3 ]. Holman Christian Standard Bible, HCSB Study Bible, Copyright by Holman Bible Publishers, Nashville, Tennessee, 2010, Pg. 2194.
[ 4 ]. Ibid.
[ 5 ]. Ibid.
[ 6 ]. Colson Chuck, The Apologetics Study Bible, Pg. 1885.
[ 7 ]. Ibid.
[ 8 ]. Holman Christian Standard Bible, HCSB Study Bible, Pg. 2194.
[ 9 ]. Ibid.
[ 10 ]. Colson Chuck, The Apologetics Study Bible, Pg. 1887.
[ 11 ]. Ibid.
[ 12 ]. Ibid.
[ 13 ]. Livingstone E.A, Oxford Concise Dictionary of the Christian Church, Oxford University Press, Great Clarendon Street, UK, 1977,2000,2006,2013, Pg. 503.
[ 14 ]. Colson Chuck, The Apologetics Study Bible, Pg. 1890.
[ 15 ]. Cross F. L and Livingstone E. A, Dictionary of the Christian Church, Hendrickson Publishers, Inc., Oxford University Press, Peabody, Massachusetts, 2007, Pg. 1455.
[ 16 ]. Crawford H. Greenwalt Jr., “Sardis,” OEANE, Vol. 4, 1997, Pg. 484-88; Ford J.M, Revelation, A.B, 1975, Pg. 410; Scott J. A. and Hanfmann G. M. A, ‘Sardis,’ Princeton Encyclopedia, 1976, Pg. 808-10; Akurgal, Ancient Civilization, Pg. 124-32.
[ 17 ]. Jamieson Robert, Fausset A. R. and Brown David, Commentary Critical and Explanatory on the Whole Bible, Vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Pg. 559.
[ 18 ]. Ibid.
[ 19 ]. Ibid.
[ 20 ]. Robert Vacendak, The Revelation of Jesus Christ, in The Grace New Testament Commentary, ed. Robert N. Wilkin, Denton, TX: Grace Evangelical Society, 2010, Pg. 1265
[ 21 ]. Holman Christian Standard Bible, HCSB Study Bible, Pg. 2202.
[ 22 ]. Jamieson Robert, Commentary Critical and Explanatory on the Whole Bible, Pg. 559.
[ 23 ]. Ibid.
[ 24 ]. Ibid.
[ 25 ]. Robert Vacendak, The Revelation of Jesus Christ, in The Grace New Testament Commentary, Pg. 1266
[ 26 ]. Ibid.
[ 27 ]. Holman Christian Standard Bible, HCSB Study Bible, Pg. 2202.
[ 28 ]. Jamieson Robert, Commentary Critical and Explanatory on the Whole Bible, Pg. 560.
[ 29 ]. Holman Christian Standard Bible, HCSB Study Bible, Pg. 2202.
[ 30 ]. Robert Vacendak, The Revelation of Jesus Christ, in The Grace New Testament Commentary, Pg. 1266
[ 31 ]. Jamieson Robert, Commentary Critical and Explanatory on the Whole Bible, Pg. 560.
[ 32 ]. Ibid.
[ 33 ]. Holman Christian Standard Bible, HCSB Study, Pg. 2202.
[ 34 ]. Jamieson Robert, Commentary Critical and Explanatory on the Whole Bible, Pg. 560.
[ 35 ]. Ibid.
[ 36 ]. Mare W. Harold, New Testament Background Commentary: A New Testament: A Dictionary of Words, Phrases and Situations in Bible Order (Ross-shire, UK: Mentor, 2004), 431-432.
[ 37 ]. Jamieson Robert, Commentary Critical and Explanatory on the Whole Bible, Pg. 560.
[ 38 ]. Holman Christian Standard Bible, HCSB Study Bible, Pg. 2200.
[ 39 ]. Robert Vacendak, The Revelation of Jesus Christ, in The Grace New Testament Commentary, Pg. 1267.
[ 40 ]. Ibid.
[ 41 ]. http://www.biblestudytools.com/commentaries/matthew-henry-complete/revelation/3.html
[ 42 ]. Dillow C. Joseph, The Reign of the Servant Kings, Hayesville, NC: Schoettle, 1992, Pg. 486.
[ 43 ]. Evans Tony Dr, The Victorious Christian Life, Nashville: Nelson, 1994, 249-50.