Chapter Four - The Last Three Letters (3:1-22)

1. THE LETTER TO SARDIS: CHURCH OF COMPLACENCY (3:1-6)

1.1. History of the Church of Sardis

There were three features of the city of Sardis in John's day that are noteworthy:

1. It was built in mountainous country, with its acropolis providing an almost impregnable fortress, truly a "city set on a hill."

2. The main industry of this period was the production of wooden goods. It is said to be the first city to perfect the art of dyeing wool.

3. It was "a town of the past, retaining the name of greatness, but decayed from its former estate."

Her fortress-like character had on occasion been a snare to her populace. Through lack of vigilance by her soldiers, she had twice been plundered by "thief-like" enemies. During the reign of Cyrus (549 BC) and again under Antiochus III of Syria (218 BC), an enemy soldier scaled the cliff-like walls of the hill and gained entry into the city without being observed by the sleeping guards (compare the Lord's statements in 3:3). The city was also noted for its woollen industry. There is reference in the letter to the garments which the people wore, applied metaphorically (3:4, 5).

The founding of the local church in Sardis is not mentioned in the New Testament. Perhaps it was founded in the early AD 50 through representatives of the apostle Paul during his 3-year stay in Ephesus. What is known from this message is that the church had passed its prime and, like the city in which it was located, its splendor was in the past. They grew careless and indifferent to spiritual things and gradually declined over the years. Their church was perhaps the worst of the seven that are described in these chapters. It was not troubled by persecution from pagan religions and Roman Emperor. Sardis was a church of lifeless profession. It had a reputation as a Christian assembly, but for the most part it simply went through a formal, dull routing. It did not overflow with spiritual life. It is to the professing Christian community in such a situation that this 5th message is addressed.

1.2. Christ the Possessor of the Spirit (3:1)

Verse 3:1

The name "Sardis" either means those escaping or renovation. The Lord reveals Himself to Sardis as the One who has "the seven spirits of God and the seven stars." It is in the power of the Holy Spirit that He controls the churches and their messengers.

The identity of "the seven spirits of God" is a reference to the Holy Spirit against a background of Zechariah 4:1-10. That Christ holds the seven spirits is reminiscent of the doctrine of the procession of the Spirit from Christ (John 15:26). The identification of the seven eyes of Zechariah 4:10 with the seven spirits in Revelation 5:6 symbolizes the Spirit's omniscience. His further identification with the seven lamps of Zechariah 4:10 (compare Revelation 1:20; 2:1) is a picture of the testimony He bears.

Christ also pictures Himself as holding "the seven stars." As pointed out in the earlier discussion of 1:16 and 2:1, this title speaks of Christ with special reference to His control over the churches. It is a symbol for authority and control.

As always, the Lord knew their works, but here He was not pleased with them. They had a reputation that they were alive but really were dead. The word "dead" refers to spiritual death (compare Matthew 8:22; Luke 15:24; Romans 6:13). The church at Sardis evidently had a reputation among the churches in the area that had an effective ministry and testimony for God. From the divine standpoint, however, it is considered as a church that had only a reputation of being alive and actually was dead as far as spiritual life and power were concerned. This searching judgment of Christ is to be pondered by the modern church, which often is full of activity even though there is little that speaks of Christ and spiritual life and power.

Some are of the opinion that Sardis pictures the deadness of Protestantism in the Post-Reformation church. It reflects a similar state of spiritual lifelessness in the Post-Reformation period.

1.3. Indictment and Warning (3:2-3)

Verse 3:2

The previous history of Sardis should have warned them concerning the possibility of sudden and unexpected judgment. Although the situation of the city was ideal for defense, as it was surrounded by deep cliffs almost impossible to scale, Sardis had twice before fallen because of overconfidence and failure to watch. The spiritual history of the church was to correspond to the political history of the city. The same was about to happen to the Christian community at the hands of its spiritual enemy. A quick return to continually watchful was needed.

The Lord commanded the believers in Sardis to wake up and be watchful, to strengthen what little remained of their Christian testimony. They should remember what they had been taught, hold on to what truth they still had and repent of their wrong deeds.

The Lord Jesus also commands them to strength the worthwhile elements that remained from healthier days of their Christian experience. The pressing need was for a reconstruction of both persons and principles on a solid foundation.

Their works are also declared to be not perfect, that is, not achieving the full extent of the will of God. Their works were not perfect either short in execution or in poor quality.

Verse 3:3

They are also warned to remember the truth that they have received and heard, and to hold it fast and to turn away from any defection from it. Reconstruction of spiritual life can be accomplished in three steps:

1. remember;

2. keep; and

3. repent.

The basis for renewal is to bear in mind the manner in which they had received and heard the gospel (Galatians 5:7; Colossians 2:6; Hebrews 3:14; 10:32). They have to strengthen (i.e., keep) the remaining worthwhile elements (3:2). They have to repent (i.e., turning away) from their spiritual lethargy. They have to regret over wrongdoing in the past, resulting in a change of lifestyle for the better.

If they refuse to heed the exhortation, Christ promises that He will come upon them as a thief, meaning that He will come upon them suddenly and bring judgment upon them. His coming as a thief to Sardis may be interpreted as follows:

1. It is a partial and special advent for judgment upon this church at Sardis during this 1st and 2nd centuries. Nowadays, the church at Sardis is almost disappeared on the earth.

2. It is Christ's punishment of disloyalty at His Second advent. The close connection between the coming of the Lord and present watchfulness indicates that the sin at Sardis included a failure to watch for the Lord's return. The parable of coming as a thief is used to refer to Christ's second advent (Matthew 24:43, 26:40-41; Luke 12:39; 1 Thessalonians 5:2; 2 Peter 3:10; Revelation 16:15). The urgent call for repentance in these messages is based on the prospect of an imminent end. A negative outcome of this advent is used here as an incentive for Christians in Sardis to wake up and stay alert, a motivation used elsewhere. This is the most convincing interpretation.

The Lord declares the church's ignorance of the timing of His return. No one will be able to pin-point the hour of His return, and so everyone will be caught by surprise (compare Matthew 24:36). The judgment is going to be just as unexpected, sudden, and irrevocable as that which is related to the Second Coming of the Lord Jesus Christ.

1.4. Invitation and Promise to Godly Remnant (3:4-6)

Verse 3:4

A few people in Sardis who had not soiled their garments, they were worthy to walk with the Lord Jesus in white. A number of suggestions about the meaning of "have not soiled their garments":

1. It refers to their refusal to participating in the pagan impurities at Sardis. Soiling connotes a mingling of pagan practices with Christianity, thereby defiling the purity of one's relationship with Christ. These had not soiled their clothes, thereby not disqualifying themselves from the worship of the true God.

2. It refers to those who have not soiled the purity of their Christian lives by falling into sin (compare 7:14 and 22:14). Because the source of the potential contamination is nowhere indicated, it is best to adopt the broadest explanation and note that any sin into which Christians may fall can contaminate. This remnant in Sardis had not fallen into sinful practices and so had remained pure in contrast to most of their fellow churchmen.

The whiteness of these new garments stands for holiness and purity. Such garments are reserved for such as Christ Himself (Matthew 17:2; Mark 9:3; Luke 9:29) and the glorified church (Revelation 19:8, 14). They have not defiled their garments as others have done in Sardis, and now they are promised that in the future they will have the heavenly white garment and will walk with Christ because they are judged as "worthy."

There are two possible views regarding the meaning of "walking with Christ in white":

1. It refers to the imputed righteousness of the saints. This figure is derived from an allusion to the travelling ministry of Jesus in Galilee (John 6:66). The picture suggests associations with festivity (Ecclesiastes 9:8), justification (Revelation 19:8, 14), the heavenly state (Daniel 7:9) and glorification (Matthew 17:2), which all meet here.

2. It refers to the practical purity that will be imparted to the redeemed in their association with Christ, first in heaven and then on earth when Christ establishes His kingdom here.

Verse 3:5

The "he who overcomes" has a threefold blessing to anticipate:

1. Being clothed in white garments;

2. Will not erase his name from the book of life; and

3. Will confess his name before My Father and before His angels.

Being clothed "in white garments" is a symbol of the eternal state of purity. The source of the image is Zechariah 3:1-10 where the filthy garments of Joshua the high priest are replaced with clean ones. The "overcomers" is linked to the priesthood and priestly functions through this promise (Exodus 28:39, 42; Ezekiel 44:17, 18). It refers to their acceptability to God and the divine recognition of their office and ministry as priests of God.

There are two suggestions of "will never blot his name out of the book of life":

1. The book of life only contains the names of believers (including mere professing one and genuine one) in the first place. In Roman times it was common for the cities to keep a roll of its citizens. Unworthy or dead citizens had their names erased from the register. The book of life can have names removed from it because it includes those who merely profess Christ as well as those whose relationship to Him is genuine. Support for this assumption is cited in 3:1 where "the reputation that you live" indicates empty profession. Those whose names have been inscribed in this book, if they endure to the end as His servants and obtain the victory, will not have their names erased.

2. The book of life was written from the foundation of the world and all people's names (including the non-believers and believers) had been written in the book of life in the first place. Later on, the wicked whose names are blotted from the book (Exodus 32:33; Psalms 69:28). The sacrificial death of Christ must have died for all men because at the beginning the names of all men were in the book. In the apostle John's writing, "He died for the world, no one excluded" (1 John 2:2; 4:14; John 1:29; 3:16; 4:42). However, this provision of eternal life for everyone is only potential. It becomes actual only when accepted by each person. As a man comes to maturity and is faced with the responsibility of accepting or rejecting Christ, his name is blotted out if he fails to receive the Lord Jesus Christ as Saviour. Please note that all babies and children will have eternal life (Matthew 18:3; 19:14). If a person experiences physical death, never having accepted Christ for forgiveness, his name is erased from the book of life. It is only those who receive Christ by faith that have their place in the book confirmed. Some in the Sardis church had professed a relationship to Christ but had not demonstrated that their faith was genuine through an enduring loyalty to Christ. These were candidates for removal from the book. This is the best interpretation.

Finally, the Lord Jesus Christ would not be ashamed to "confess the name" of the overcomers before God and his holy angels (Matthew 10:32; Mark 8:38; Luke 9:26; 12:8). Apparently, most of the church in Sardis had been ashamed of the name of Christ in situations of pressure created by their culture and had failed to confess Him. A few had not denied His name. The overcomers could expect Christ to say the same thing about them in the presence of the Father God and His angels as they had said about Him while among their contemporaries on earth. He will affirm their worthiness and the legitimacy of their claim to the bliss of the future kingdom.

Verse 3:6

This 5th message closes with the familiar invitation. In Revelation this is the Lord Jesus' repeated method of issuing an individualized call for the hearer to respond (2:7, 11, 17, 29; 3:6, 13, 22). In the gospels He uses the phrase seven times (Matthew 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35). As in each of the seven messages, Christ is the speaker, but it is the Spirit of Christ, who is the mouthpiece of Christ, whose voice goes to the churches.

1.5. The parallel in the history of the church at Sardis

In keeping with the prophetic foreshadowing of the church age as seen in the other churches, the church at Sardis is a picture of the church in the time of the post-Reformation period during the 16th and 17th centuries. The light of the Reformation soon became dim when a great mass of Christendom was dead even though it had a name that it lived. During those years only a small believing portion took their stand for true Biblical revelation and trusted in Christ as Saviour. The characteristics of the church in Sardis remarkably parallel those of the church in the period of the Protestant Reformation, when the Church became formal, ritualistic, worldly, and political. This fact seems to confirm the judgment that the message delivered to this 1st century church was prophetic of the future of the church at large during this period.

The message is therefore a series of exhortations not only to the church of the 1st century but to those who need the same exhortations in every century. The state churches of Protestant countries were leaders in this drift. To such the commands are given to be watchful, to strengthen the things which remain which are ready to die, to remember the truth and experience of the past, to hold fast that which remains, and to repent in mind and heart. The message also includes the warning of the alternative of divine judgment. The promise of the benefits of eternal life is given to those who heed the invitation, who are represented here as a godly remnant within the church at Sardis. As in the other churches the message closes with the individual invitation "the one who has an ear, let him hear what the Spirit says to the churches."

2. THE LETTER TO PHILADELPHIA: CHURCH OF EXEMPTING FROM TRIBULATION (3:7-13)

2.1. History of the Church of Philadelphia

Located on a plateau, the threshold of the eastern country (such as Phrygia) and having trade connections with the cities to the east and north, Philadelphia indeed had before her "an open door." Honors are bestowed by several emperors in the 1st century and after, and the city was marked by great vitality and endurance. The city of Philadelphia had a long history and several times was almost completely destroyed by earthquakes. The most recent rebuilding was in AD 17. The land area around Philadelphia was rich in agricultural value but had noticeable tokens of previous volcanic action. Grapes were one of the principal crops, and, in keeping with this, Dionysus was one of the chief objects of pagan worship. Through the centuries, a nominal Christian testimony continued in this city and even under Turkish rule. Philadelphia withstood even the attacks of the Turks for many years, and with Smyrna combines to make the only two of the seven cities which still exist today, having Christian witness.

2.2. Christ the Holy and Sovereign God (3:7)

Verse 3:7

The name "Philadelphia" (Greek: Φιλαδέλφεια, transliteration: Philadelpheia) means "brotherly love." The Lord Jesus found nothing wrong in this church. This does not mean that these people were perfect, but on the whole their lives and work were pleasing to the Lord. So, Philadelphia was like Smyrna in this way.

The letter addressed to the messenger of the church of Philadelphia is introduced in verse 7 by the description of Christ as "the holy one, the true one." Such a one is qualified to call the Christians of Philadelphia to a life of faith in Him and a corresponding life of holiness. As the true one (1 John 5:20), Christ is the Author of truth in contrast to all error or false doctrine. In the midst of so much that is false and perverted, the Lord Jesus Christ stands alone as the One who is completely true. This aspect of the person of Christ, linked with His holiness earlier in the verse, brings out the great truth that right doctrine and right living go together.

Christ is also presented as the One who has "the key of David." Here the allusion seems to be to Isaiah 22:20-22 where, speaking of Eliakim the son of Hilkiah, it is recorded that "the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open." This Eliakim was in charge of the palace of King Hezekiah (2 Kings 18:16-18) and was a picture of the Lord Jesus Christ. So, Isaiah's words were really a prophecy concerning the Lord.

As the root and offspring of David (Luke 1:32; Revelation 5:5; 22:16), Christ controls the entrance to David's house, which ultimately refers to the Messianic kingdom. In 3:9 of this message, the Jews denied that the Lord Jesus was the Messiah and claimed that they alone, not Christians, had access to the kingdom of David. The opening words of this message emphasize that the opposite is true. He has authority over Hades (Revelation 1:18), heaven and earth (Matthew 28:18), and His own house (Hebrews 3:6), He has regal dominion over the house of David.

Like Eliakim, the Lord Jesus alone has the power to admit into or exclude from His kingdom. He has the key to truth, holiness, opportunity, service, and testimony. To the church at Philadelphia surrounded by heathendom and wickedness, Christ gives assurance that He has power to open and close according to His sovereign will.

2.3. Commendation and Promised Victory (3:8-9)

Verse 3:8

Christ says to the church at Philadelphia as to the other churches, "I know your works." The entire panorama of testimony in Philadelphia was before Him as He said words of commendation for their faithfulness to the Lord.

He declares to them, "Behold, I have set before you an open door, which no one can shut." There are three possible interpretations of the phrase "an open door":

1. It refers to the door of salvation. In John 10:1-9, Christ is the door of the sheep, that is, Christ makes access to God.

2. It speaks of expanded missionary opportunities. It rests on the use of the open door terminology elsewhere in the New Testament in connection with evangelistic and ministry opportunities (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3), and also on the strategic location of Philadelphia as a mission city.

3. It speaks of a sure entrance into the Messianic kingdom, promised to this church as a reward for their faithfulness. No one, not even those of "the synagogue of Satan (3:9)," can shut them out. Jewish opponents would seek to deny Gentiles entrance into the Messianic kingdom. This meaning is clear from the immediate context of the message. The use of David's name just before recalls the Messiah's prerogative of admitting to or turning away from David's future kingdom (3:7; 5:5; 22:16; Luke 1:32). If He controls the access to the Davidic kingdom, then the inevitable conclusion is to see a guarantee to admission to that kingdom. It is natural to refer to this final reward for fidelity immediately after "I know your works." This is the best interpretation.

"Little power" refers to the church's limited influence on the outside world because of its numerical smallness. It is true that only a small number of genuine Christians are present in the world which consists of a large number of non-believers and professing Christians. This little power came from God who has all power (Revelation 4:11; 5:12; 7:12; 11:17; 12:10; 19:1) and is available to us through the Holy Spirit (Acts 1:8).

Contrasting with the church's little power is its obedience to Christ's word when the Jews had attempted to force the Christians at Philadelphia to disregard Christ's teachings and deny Him (Revelation 2:9; 3:9; John 8:31), but they had survived the crisis without faltering, even though they were few in number.

Verse 3:9

"The synagogue of Satan" was composed of professing Jews, worshipping in the synagogue, and claiming to be the true Israel. Satan is named as the leader of such a synagogue because of the persecuting habits of this group (2:9). A false Jew is one who rejects not only the Lord Jesus, but also those who believe in the Lord Jesus. Because of its poor spiritual state, this group of Abraham's physical descendants was not deserving of such recognition as the true Israel (Romans 2:28-29).

"Come and bow down before your feet" means that these false Jews will eventually be made to come and do respect before the feet of the Philadelphian church. It is the future repentance of Israel resulting in respectful treatment of the church. The people of Israel will have an entirely different attitude toward the church as Christ's bride because they will by then have turned to Christ themselves.

"They will learn that I have loved you," Christ will also bring these false Jews to know of His love for this faithful group of Christians when Israel repents. In this connection, the Lord promised to show that He loved the Philadelphian believers and the Jews will have to "bow down" at their feet.  

Here, the Lord gave two more special promises to Philadelphia, including:

1. the Jews will have to bow down at their feet (Revelation 3:9); and

2. to keep them from the hour of trial that is coming on the whole world (3:10).

2.4. Promise of Exempting from Tribulation (3:10-11)

Verse 3:10

The Lord Jesus Christ was pleased because the believers in Philadelphia had kept His "word of patiently endurance," like John himself (1:9), and like the saints at Ephesus (2:2, 3) and Thyatira (2:19). So, He promises to keep them from "the hour of trial that is coming on the whole world, to try those who dwell upon the earth."

The verb "keep" (Greek: τηρήσω, transliteration: tērēsō) means to maintain in safety from harm or danger, it emphasizes watchful care. The promise to the church is of complete preservation and protection during this crisis hour.

The preposition "from" (Greek: ἐκ, transliteration: ek) is best understood as "out of." Therefore, the correct translation should be "I will preserve you out of the hour of trial."

"The hour of trial" is not the general or personal stress that came upon the Christian community at Philadelphia. In the first place, it is directed against "the whole world," not just Philadelphia. Secondly, it is designed to try "those who dwell on the earth." This expression anticipates a much more significant period that will impact the whole world just prior to Christ's second coming rather than a local application.

Hence, "the hour of trial that is coming on the whole world" refers to the future period of trouble on the whole world. It is a time of distress on the world, known as the Day of the Lord, the 7-year Tribulation, the Tribulation, the Great Tribulation, or Daniel's seventieth week (Isaiah 13:9-10; Jeremiah 30:7; Ezekiel 30:1-3; Daniel 9:27; 12:1; Joel 1:15; 2:1-2, 11; Zephaniah 1:14; Zechariah 14:1-7; Matthew 24:3-31; Mark 13:4-27; 1 Thessalonians 5:1-11; 2 Thessalonians 2:1-12; Revelation 3:10; 7:14; 14:7). The trials of this period are designed to test the wicked (including the unfaithful Jews, unbelieving Gentiles and false Christians), either to lead them to repentance or to punish them for failing to repent (Revelation 9:20; 11:13; 16:11).

There are two major interpretations of "keep you out of the hour of trial":

1. The Post-tribulationists insisted that the meaning of this verse should be deliverance for members of the Philadelphian church while they remain present on the earth and will be preserved "through" during "the hour of trial." That is to say, there is no "the rapture of saints" or called "the rapture of the church" before the Tribulation. Believers present on the earth during the Tribulation will not be exempted from harm. Many of them will suffer martyrdom and will not be preserved. Believers are kept from the outpouring of divine judgments on a rebellious world, but not from the fierce persecution imposed on them by the beasts. Martyrdom holds no terror for the believers because physical death has no eternal significance. However, this interpretation is totally wrong. Preservation means protection from death. What good does it do to be preserved from the divine wrath and still fall prey to a martyr's death? A promise of preservation is meaningless if the saints face the same fate as sinners during the Tribulation. This interpretation ignores the correct grammatical meaning of the Greek preposition ἐκ. If John has the intention to express the idea of preserving "through" the Tribulation, he should use the preposition διά which means through.

2. The correct interpretation should be the complete removal of the members of the Philadelphian church during "the hour of trial." The most natural understanding of the expression "keep you out of the hour" is not to be preserved through it, but to be kept safe in a place away from where it occurs. This deliverance will coincide with Christ's return mentioned in the next verse: "I am coming soon" (3:11). Believers on earth will meet the Lord in the air (1 Thessalonians 4:13-18) and thus escape "the hour of trial." That is to say, "the rapture of saints" or called "the rapture of the church" will be happened before the Tribulation. Members of the Philadelphian church were encouraged to bear their present suffering and continue their faithfulness and endurance, because of the promised exemption from the time of trouble that would overtake the world. So, this verse could mean a complete preservation of the believers in Philadelphia in a position outside the realm of the future period of trouble. This interpretation is widely accepted by true churches and Bible scholars. (For the reasons why the church will not undergo the Tribulation, please read Section 6 of Chapter 5 of the course "Bible Prophecy.")

GREEK PREPOSITIONS DIAGRAM

According to the above Greek prepositions diagram, the correct grammatical meaning of the preposition ἐκ should be "out of" instead of "through." If John has the intention to express the idea of preserving "through" the Tribulation, the preposition διά should be used by him.

The widened scope of this promise meant that the Philadelphian Christians would triumph over the contempt of their immediate Jewish foes, but also over the wider pagan opponents. Because this period of Tribulation will precede the coming of the Lord to earth in power and great glory (Matthew 24:29, 30), and because the generation to whom John wrote these words has long since passed away, Philadelphia represents not just the other six churches of Asia but also of the church universal throughout the present age. If the church at Philadelphia foreshadows a future period of church history just as other churches seem to do, the promises given to this church can be taken as given to all churches bearing a true witness for Christ even down to the present day.

Verse 3:11

The expression "I am coming soon" is a warning to the unfaithful to repent (Revelation 2:5, 16; 3:3) and a promise to encourage the faithful (3:11; 22:7, 12, 20). The Lord's coming for them is compared to an imminent event, one which will come suddenly without prior notice. In view of this expectation, they are to hold fast to their testimony for Christ in order to receive their reward at His coming. The adjective "soon" is to be understood as something which is sudden and unexpected, not necessarily immediate.

The clause "hold fast what you have" is sort of a motto for each church (2:25). The degree of progress (i.e., "what you have") already achieved by the church should be clung to tenaciously in resistance against those who are trying to take it away (i.e., "so that no one may take your crown"). The Smyrna church was also promised the similar reward (2:10).

2.5. Invitation and Promised Reward (3:12-13)

Verse 3:12

To the Christians of Philadelphia, the Lord Jesus Christ added several special promises for "the overcomers":

1. will be a pillar in the temple of God;

2. will never leave God's house; and

3. the Lord will write on him three names:

   1. the name of God;

   2. the name of God's city (i.e., the new Jerusalem); and

   3. the new name of the Lord Jesus Christ.

In Solomon's temple there were two pillars (1 Kings 7:21). The apostles Peter, John, and James (the Lord's brother) were considered to be pillars in the church in Jerusalem (Galatians 2:9). God made Jeremiah like an iron pillar, able to stand up against his enemies (Jeremiah 1:18).

The phrase "I will make him a pillar in the temple of my God" is a figure of speech. Christ's victorious ones are living stones and pillars. The entire heavenly city is considered a temple. In keeping with the symbolism, the Philadelphian Christians will be permanent like a pillar in the temple and they will stand when all else has fallen. This perhaps had peculiar significance to those who were in Philadelphia because of their historic experiences with earthquakes which frequently had ruined their buildings and left only the pillars standing. They are assured of continuance throughout eternity because of their faith in Christ as the One who enables them to overcome the world.

The expression "never shall he go outside" means that the victors will no longer be exposed to the temptations and trials of this present life and will have their permanent residence in the very presence of God.

In addition, Christ gives them the following threefold assurance that they will be identified with God and they will have absolute assurance of eternal life:

1. To have "the name of my God" was equivalent to belonging to God.

2. To have "the name of the city of my God" meant the right of citizenship in the new Jerusalem. This is "the new Jerusalem" that descends from God after the Great White Throne judgment (Revelation 20:11) and the creation of the New Heaven and the New Earth (21:10; Hebrews 12:22). Like the holy city of (21:2, 10), this one is described as "comes down from my God out of heaven" as Christ describes it.

3. To have Christ's "new name" symbolizes the full revelation of His character promised to the victors at Christ's second advent. Currently, man is incapable of grasping the full theological significance of the incarnation, the holy trinity, but that will change. When He comes, the victors will not only appreciate fully who Christ is, but they will bear His new name with Him.

Verse 3:13

As in the messages to the other churches, the church of Philadelphia is given the invitation to hear "what the Spirit says to the churches." What the Spirit through Christ has said to Philadelphia is also an invitation to anyone in any of the churches to hear and heed. The challenge to all who hear today is to receive the Lord Jesus Christ as Saviour and, having received Him, to bear a faithful witness for the Lord. This will confirm their salvation and their possession of eternal life with God.

2.6. The parallel in the history of the church at Philadelphia

During the 18th and 19th centuries, there were mighty revivals and great missionary movements. The practical church is seen in the letter to Philadelphia. The phrase, "an open door" (3:8), epitomizes this period. It suggests the era of revivals and missions. Men like Wesley, Moody, Finney, Carey, Livingston, Taylor, and Judson mark this period. God brought the church back to Himself and then thrust it forth to reach a lost world. It had experienced an ecclesiastical revival. The deadening influence of those who would have snared the church with Judaistic ritualism and legalism had been overcome. It had experienced an eschatological revival; the truth of the Lord's imminent return was its guidance light. Thus, the Lord stands before this church to offer not blame, but blessing; not the threat of a fearful vengeance, but the thrill of a fresh vision.

3. THE LETTER TO LAODICEA: CHURCH OF LUKEWARMNESS (3:14-22)

3.1. History of the Church of Laodicea

The history of the introduction of Christianity into Laodicea can be traced from the New Testament. The Holy Spirit prohibited Paul from entering Asia in AD 50 (Acts 16:6), forcing him to traverse only the northern borders of the province. He reached Ephesus via an overland route in AD 52 (Acts 19:1). While he ministered in Ephesus, Epaphras evangelized the Lycus River Valley, primarily Laodicea (Colossians 1:6-7).

By the time Paul wrote Colossians (AD 61), he had not personally visited Laodicea or Colosse (Colossians 2:1). His intended visit to Colosse (Philemon 22) did not come until his release from Roman imprisonment (AD 62 to 63).

Paul's "letter from Laodicea" (Colossians 4:16, i.e., our letter to the Ephesians) and his letter to Colosse were unusual, since Paul had not personally been in the Lycus River Valley to found the churches. The suggestion that Archippus (Colossians 4:17), a son of Philemon (Philemon 1:2), was responsible for the church in Laodicea is plausible. Churches in the three cities - Hierapolis, Laodicea and Colosse - were closely related because of geographical proximity to each other, with the first two overshadowing the last because of their size and economic importance.

LOCATION MAP OF LYCUS RIVER VALLEY, HIERAPOLIS, LAODICEA AND COLOSSE

This city was founded by Antiochus II in 253 BC and named after his wife Laodice was situated about 40 miles southeast of Philadelphia on the road to Colosse. Laodicea was the most easterly and the southernmost of the seven churches addressed in the Apocalypse. The church in Laodicea reflected the physical and cultural aspects of its city. There were four principal characteristics represented:

1. The city was known for its lukewarm water. Six miles to the north lay the city of Hierapolis, famed for its hot springs. As the water flowed down the cliff and toward the south, it cooled to lukewarm.

2. Laodicea was a noted banking town and a centre for financial transactions. So wealthy and proud were the citizens that, after an earthquake had destroyed the city in AD 60, they refused imperial funds and rebuilt their city at their own expense. A plaque in the marketplace testified to their notable feat.

3. The city was a manufacturing centre, famed for the black woolen cloth made from the glossy wool of the sheep they raised. Trade was brisk in the sale of garments made from this cloth.

4. Finally, the noted school of medicine here manufactured a "Phrygian powder," used by physicians as a salve in the treatment of diseases of the eye.

It cannot be mere coincidence that there are four words used in the letter in condemnation of this church which reflect the conditions named above: lukewarm (Revelation 3:16), poor, blind, and naked (3:17). In fact, the church had taken on the spiritual tone of its physical and cultural environment. It had indeed become "conformed to this world" (Romans 12:2). Its economic sufficiency tended to lull the church to sleep spiritually; and though there is mentioned of the church as late as the 14th century, the city as well as the church now is in complete ruins.

3.2. Christ the Creator and Faithful Witness (3:14)

Verse 3:14

The name "Laodicea" (Greek: Λαοδίκεια, transliteration: Laodikeia) is derived from combining (Greek: λαός, transliteration: laos, means: people) with (Greek: δικάω, transliteration: dikaō, means: rule). It means people ruling, (i.e., democracy). In Laodicea, there was no great sin or bad doctrine as in Pergamum and Thyatira. They haven't faced strong persecution from the Roman Emperors or the Jewish opponents. However, there was no commendation in this letter. It was wholly a rebuke.

The Lord Jesus Christ called Himself the "Amen" (Greek: ἀμήν, transliteration: amēn) is a translation of a Hebrew word אָמֵן of similar sound (transliteration: ’āmēn) meaning truth or faithfulness, hence the meaning be it true. It is usually translated "verily," or used as an ending to a prayer. People said "amen" after a prayer to show that they agreed (1 Chronicles 16:36; Nehemiah 8:6). The same in the New Testament (1 Corinthians 14:16; Revelation 5:14), but the Lord Jesus often used it while on earth to show that what He was saying was true (Matthew 5:18; John 1:51). Here, He used the word to describe Himself, because He will fulfill all the promises of God (2 Corinthians 1:20).

Christ is called "the faithful and true witness" in contrast to the church in Laodicea which was neither faithful nor true. Of course, all His words are true (Revelation 21:5). He is both the faithful and true Witness.

Finally, He is described as "the beginning of the creation of God." As "the beginning" (Greek: ἀρχή, transliteration: archē, meanings: authority, beginning, first, originator, ruler), He is not the first of creation but He is the "originator" of all creation. The whole context of Revelation indicates that Christ is God the Creator rather than a created being. He is the source of creation. Heretical groups through the centuries of the church era (they are still existing today) denied the deity of Christ. They advocate that Christ was the first created being and therefore not God. Such interpretation is at variance with the teachings of Revelation where:

1. Christ is eternal (1:18 and 2:8);

2. He with the Father is an object of worship (5:13);

3. worship of an angel is forbidden (19:10); and

4. His name "Alpha and Omega" necessitates His being the source of creation, not the result of it (22:13).

This error is also out of accord with other writings of the apostle John which place so much emphasis on the deity of Christ (e.g., John 1:3; 5:18; 10:30). As the Laodiceans had reveled in material riches, Christ reminds them that all of these things come from His creation.

No doubt the Laodiceans were familiar with the letter to Colosse which must have been in their possession for at least a generation. This too is the meaning that corresponds with Paul's response to the doctrinal error that had arisen earlier in nearby Colosse and perhaps already existed in Laodicea because of the close proximity of the two cities. Paul had commanded that the letter to Colosse be read in Laodicea (Colossians 4:16). The similarities between the message to Laodicea and Paul's two epistles to churches in the Lycus River Valley (i.e., Ephesians and Colossians) are striking (compare Revelation 3:21 with Colossians 3:1 and Ephesians 2:6). Paul uses very similar terminology in Colossians 1:15 where he calls Christ "the image of the invisible God, the firstborn of every creature" and in Colossians 1:18 where he calls Him "who is the beginning, the firstborn from the dead." At that point in Colossians, Paul was developing Christ's uniqueness as Creator and counteracting an error regarding the Person of Christ that reduced Him to be the level of a hierarchy of mediating powers.

3.3. The Indictment: Neither Cold Nor Hot (3:15-16)

Verse 3:15

The Lord Jesus Christ gets straight to the point in stating His knowledge about this church: "I know your works, that you are neither cold nor hot." When used of human knowledge, we can know something by observation, but referring to His divine knowledge, it points to a comprehension that is absolute because it is based on omniscience.

The adjective "hot" (Greek: ζεστός, transliteration: zestos) is usually translated fervent in the New Testament (Acts 18:25; Romans 12:11). Hot describes a person characterized by a healthy spiritual fervor. Cold means indifferent to the responsibility of following Christ and learning spiritual things. The problem seems to be that the church was lukewarm rather than cold or hot.

The Lord Jesus is referring to the following three different spiritual states:

1. coldness;

2. fervor; and

3. lukewarmness.

3.3.1. Coldness

Many in the world are cold to the things of Christ, that is, the gospel leaves them totally unmoved and arouses no interest. Such were many who were later won to the gospel, but in their prior cold state they had no salvation.  The normal transition is from a state of coldness to a state of spiritual warmth and is manifested in the experience of many prominent servants of God. The apostle Paul himself at one time was cold toward Christ and bitter in his persecution of Christians; but once he met Christ on the Damascus Road, the opposition and lack of interest were immediately dissolved and replaced by the fervent heat of a flaming testimony for the Lord. Similarly, Moses, though not always identified with his people Israel, when faced with a choice of either going the way of the Egyptians or the way of the people of God, he chose to suffer affliction with his people. Such has been the pattern also of countless souls who have been won from spiritual coldness to fervency of Christian testimony.

3.3.2. Fervor

Those who are described as hot are those who show genuine spiritual fervor and leave no question as to the presence of eternal life, and a fervent testimony manifesting to all that they are believers in the Lord Jesus Christ.

3.3.3. Lukewarmness

The third state, that of lukewarmness, refers to those who have manifested some interest in the things of God. They may be professing Christians who attend church but have fallen far short of a true testimony for Christ and whose attitude and actions raise questions concerning the reality of their spiritual life. They have been touched by the gospel, but it is not clear whether they really belong to Christ. Far more hopeful is the state of one who has been untouched by the gospel and makes no pretense of putting his trust in Christ than the one who makes some profession but by his life illustrates that he has not belong to Christ. It is the best interpretation.

The church at Laodicea constitutes a sad picture of much of the professing church in the world throughout the history of the church era and serves as an illustration of those who participate in the outer religious worship without the inner reality. How many have outwardly conformed to requirements of the church without achieved a true state of being born again? How many church members are far from God yet by their membership in the professing church have satisfied their own hearts and have been lulled into a sense of false security? (Matthew 25:1-13)

In the history of the human race no one has been harder to reach for Christ than the religionist, the one who is quite satisfied with the measure of his devotion to God and with the items which to him represent religion. Far easier to win are the criminals, harlots and publicans than the Pharisees and the Sadducees.

Verse 3:16

They were neither cold nor hot and the Lord Jesus Christ was ready to throw them out, like something which tastes very bad (Isaiah 19:14). It is an expression of a holy impatience over the half-and-half position of this people in regard to spiritual issues. The state of lukewarm is intolerable by the Lord Jesus. It is a warning of coming eschatological wrath.

3.4. Their Poverty in Riches (3:17-18)

Verse 3:17

Their claim of riches receives special notice: "I am rich, I have prospered, and I need nothing." The possibility of this church's becoming blinded to spiritual things by its material wealth exists, because Laodicea was a wealthy city and self-satisfaction is often fostered by material comforts. The lack of spiritual perception, devotion, and faith in Christ manifested in the lukewarm state is revealed in the exaltation of material wealth in contrast to spiritual riches. Christ symbolizes the condition of the whole church by saying that they are:

1. wretched;

2. pitiable;

3. poor;

4. blind; and

5. naked.

They are "wretched" because they were bearing severe calluses on their soul, hardened against the truth.

They are "pitiable" because he is in peril of eternal death if he should remain in his present state.

They are "poor" indicates that they are extremely poor, that is, reduced to begging. Of the five adjectives, this one is the most specific antonym of the Laodiceans’ self-concept, that of being rich.

They are "blind" because they are unable to perceive spiritual things (Matthew 23:17). Written to a city famous for producing eye medications, its reference here is to an inability to see spiritual values.

They are "naked" indicates that they are naked of spiritual clothing, that is, the righteousness (i.e., salvation) which comes from God. To be spiritually "naked" is especially shameful in a city famous for its woolen garments. Salvation is sometimes represented as a garment in the New Testament (Matthew 22:11, 12; Revelation 6:11; 7:9, 13, 14). A significant number of these church members are without salvation.

Verse 3:18

To a people with such desperate needs Jesus extends His offer of help: "I counsel you to buy from" It is an invitation (i.e., admonition) that leads and draws rather than demands. The Lord Jesus is called Counsellor (Isaiah 9:6), and here He advised the Laodiceans to buy three spiritual things:

1. Gold refined by fire;

2. White garments; and

3. Eye salve.

"Gold refined by fire" is pure gold, all impurities having been removed through the refining process. The gold of which Christ spoke was not obtainable at their bankers. The Lord Jesus asks those who live in a city noted for its riches to buy what they cannot afford (Isaiah 55:1). The picture of obtaining purity through a refining process is frequent in Scripture (Psalms 66:10; Zechariah 13:9; 1 Peter 1:7; 4:12). Pure gold is a picture of high quality faith, a faith capable of withstanding trials and one that results in works. This symbolism was apparently common among early Christians (1 Peter 1:7; Proverbs 17:3; Zechariah 13:9). Such spiritual riches are the direct solution to their spiritual poverty.

The Lord Jesus recommends the purchase of "white garments so that you may be clothed and the shame of your nakedness may not be exposed." The merchants of Laodicea were famous for their manufacture of a certain black garment which was widely sold. There is a reference to the contrast between that which the merchants could provide, a black garment, and a white garment which God alone could supply. The white garment is the righteousness which comes from God and it would be a suitable covering of their nakedness before God.

The avoidance of "shame" will come at the time of His second advent. This is the "shame" of one who has professed Christ but has not truly put on Christ. "Shame and nakedness" are frequently equated in Scripture (2 Samuel 10:4-5; Isaiah 20:4; Ezekiel 16:37; Hosea 2:3, 9; Nahum 3:5). Also, "nakedness" is a symbol for adverse judgment (Ezekiel 16:35-43; Nahum 3:1-7; Hebrews 4:13). The hidden issues of the heart will become public at the return of Christ for judgment. If the Laodiceans fail to repent, they will be utterly disgraced when Christ returns.

Christ also advises them "salve to anoint your eyes." The anointing of the eyes is a spiritual anointing (1 John 2:20, 27). The eyesalve pictures the illuminating grace of the Holy Spirit (1 John 2:20, 27) along with the convicting ministry of the Holy Spirit (John 16:8-11). The anointing ministry of the Holy Spirit provides illumination following conversion. The reproof of the Holy Spirit removes self-deception and bestows spiritual vision. As the cure for spiritual blindness, this is the best parallel to the eye medicine for which this city was famous.

Spiritually speaking, the church was seriously lacking in three corresponding areas:

1. genuine faith (i.e., pure gold);

2. a disposition toward righteousness (i.e., white garments); and

3. a discernment of spiritual matters (i.e., eyesalve).

All three of which could be resolved by a single act, by their acceptance of the grace of salvation from Christ.

3.5. Warning to Repent (3:19)

Verse 3:19

The Lord Jesus also commanded the Laodiceans to be "zealous," not "lukewarm," and to "repent," as He had told Ephesus, Pergamum, Thyatira, and Sardis. This verse is directed to those who profess to follow Christ. God is not seeking to discipline those who make no pretense of following Him but rather deals with those who claim to be His children. If they still fall short of a true testimony for God, they become the objects of God's divine chastening just as children are corrected by a faithful father. It is evident that Christ has in mind here those few in the Laodicean church who are actually born again but whose lives have taken on the same lukewarm characteristics as those who are merely professing Christians.

3.6. Invitation and Promise (3:20-22)

Verse 3:20

Christ is represented in relation to the church as well as to the individual as standing outside the door and awaiting an invitation to come in. This is, of course, applicable to any local professing church. Christ must be invited to come in and become the centre of worship and love. In this present age God does not force Himself upon anyone. No one is saved against his will. No one is compelled to obedience who wants to be rebellious. The "door" may have the following spiritual meanings:

1. It refers to the idea of Christ knocking at the "door of the human heart" (Luke 19:10). In case of the non-Christian, Christ would be offering the gospel of salvation from sins. In case of the believer, He would offer the opportunity of returning to fellowship.

2. It refers to the "eschatological door" through which Christ will enter at His second advent. This picture stresses the urgency for people to seek a right relationship with Christ. This figure was widely used among early Christians as a way of portraying the Lord's return (Matthew 24:33; Mark 13:29; Luke 12:36; James 5:9). This figure is a parallel to the scene in the Song of Solomon (5:1-6) where the bridegroom stands outside the door and knocks in the middle of the night attempting to awaken the bride within to open the door and permit him to enter. A similar idea is found in Luke 12:35-38 in connection with the second coming of Christ. The attitude of Christ throughout the present age is one of knocking at the door, waiting for men to decide to receive Him. The day will come when this attitude will be changed. He will come in power and glory, no longer awaiting the decision of men. He will judge those who did not invite Him to come in and rewarding those who opened the door and received Him unto themselves.

The one who invites Him in will sit down at the same table with Him and partake of the same food. Christ is to become the centre of our fellowship and that upon which we feed.

The phrase: "I will come into him and eat supper with him" has two possible meanings:

1. It refers to present fellowship with Christ enjoyed by believers. Christ's present supping with believers is a fore-taste of the future.

2. As the bride of Christ, believers will participate in the "Marriage Supper" of the Lamb (19:9). The "Marriage Supper" picture of fellowship in the Messianic kingdom was widespread in the early church (Luke 22:30). Eating with the Messiah and ruling with Him (3:21) are regularly brought together.

Verse 3:21

The genuine Christian, the one who overcomes by faith and is victorious over the world (1 John 5:4-5), will join Christ not only in the great "Marriage Supper," but also will sit with Him on His throne to participate in ruling the world. Now Christ is sharing the Father's throne in heaven, and this forms the basis of His promise to the "overcomers."

The day will come when He will establish His own throne on earth when He comes in glory (Daniel 7:13-14; Matthew 25:31; Revelation 20:4-6) which will be the fulfillment of the prophecy that God will give Him the throne of David, is the subject of Old Testament prophecy (Psalms 122:5; Ezekiel 43:7; Luke 1:32; Acts 2:30). Then He will rule with power not only over the nation Israel but over all nations.

Verse 3:22

The Laodicean message closes with the familiar summons: "He who has an ear, let him hear what the Spirit says to the churches." As in the other messages, this was a comprehensive warning to each church to hear and apply what has been written not only to itself, but also to the other six. In the church at Laodicea there was so much that was unpleasant to God and so little that was commendable. Yet Christ extended His personal invitation to them even as He extends to all who will receive it today. This invitation involves recognizing Him as Saviour and God and entering fully into the blessings of the Christian life.

3.7. The parallel in the history of the church at Laodicea

The church of the last days is pictured as luke-warm and apostate. It is the church of ecumenism, materialism, and modernism. The present-day church is seen in Laodicea. Its character is summed up in the word "lukewarm" (3:16). Neither cold or hot, neither one thing nor the other, it represents a mixture of genuine Christians and professing Christians. It constitutes a sad picture of the professing churches in the present-day. It illustrates those who participate in the outer religious worship without the inner reality. These professing Christians are without achieved a true state of being born again. They are far away from God yet by their membership in the professing churches have satisfied their own hearts and have been lulled into a sense of false security.

In addition, the present-day church is wealthy, worldly, and riddled with compromise, cults, and carnality. They think they are rich but in God's sight they are very poor and blind and naked. The Lord is outside the whole thing, calling to individuals to respond and to separate themselves unto Him. This church is to be spitted out of the Lord's mouth. This is exactly what will happen when, at His coming, the true church is raptured to the heaven to be with Him and the apostate church is left behind on earth.

The present age is an age of grace, an age in which God is testifying Christ's work, an age in which those who wish to hear may receive Christ and be saved. The invitation to hear what the Holy Spirit says, which was given long ago to the seven churches of Asia, is extended to humanity today. A loving God would want everyone to hear and believe, to turn back from sins, and to accept the Son of God, who loved us and gave Himself for us.

4. REASONS FOR THE CHURCH WILL BE EXEMPTED FROM THE TRIBULATION

After chapter 3 of the book of Revelation, the church is not mentioned by the apostle John until Revelation 19:7-11. It is important to understand the underlying reason for this. The most reliable reason is that the church will be raptured to the Heaven before the opening of the "Seven Seals" in Revelation 6. That is to say, the church will not undergo the seven years Tribulation. In this connection, it is worthwhile to examine the reasons for the church will be exempted from the Tribulation before proceeding to chapter 4 of the book of Revelation.

4.1. The Meaning of the Verb "Rapture"

The verb "rapture" (Greek: ἁρπάζω, transliteration: harpazō)(Latin: rapio) means catch up or snatch away; this is clearly indicated in 1 Thessalonians 4:17.  The details are supplied in 1 Thessalonians passage 4:13-17 and 1 Corinthians 15:51-57. Also read Matthew 24:40-41; John 14:2-3; 11:25-26; Philippians 3:20-21. At the end of the church age, the saints who have died in Christ will be resurrected. They, together with the saints who are alive, will be caught up (i.e., raptured) into the air to meet the Lord Jesus Christ. So, when will be the "rapture" happen?

THE RAPTURE OF THE CHURCH

(For further information about the rapture, please read the passage: The Rapture of the Church.)

4.2. Various Views of the Rapture

Some say that the church will pass through the whole Tribulation. Other say that the church will pass through the first half of the period and that the rapture will take place in the middle of it. The partial-rapturists teach that the unspiritual part of the church will pass through the Tribulation, but the mature and Spirit-filled will be caught up before the Tribulation. And some say that the Lord Jesus will come for the church before the Tribulation. In summary, there are five views of the rapture:

1. partial rapture;

2. midtribulationism;

3. prewrath rapture;

4. posttribulationism; and

5. pretribulationism.

(For further information about the various views of the rapture, please read Chapter 4 of Eschatology.)

The various views of the rapture are illustrated in below charts:

PARTIAL RAPTURE

MIDTRIBULATIONISM

PREWRATH RAPTURE

POSTTRIBULATIONISM

PRETRIBULATIONISM

VARIOUS VIEWS OF THE RAPTURE

Nowadays, the two leading positions are:

1. posttribulationism; and

2. pretribulationism.

4.3. Posttribulationism

Posttribulationism teaches that the rapture will occur at the end of the seven-year Tribulation of Daniel's seventieth week. The church will go through the Tribulation, enduring it by the grace and strength of God. When Christ returns to the earth, the saints who have died in Christ will be resurrected. They, together with the saints who are alive, will be caught up into the clouds to meet the Lord who has come into the air on His way from heaven to earth, and then return to earth to reign with Him in the millennial kingdom. See below chart for illustration:

POSTTRIBULATIONISM

4.3.1. Biblical Support Cited for Posttribulationism

Posttribulationists often mis-interpret the following verses to mislead readers:

1. The seventh trumpet of Revelation 11:15 corresponds to the last trumpet of 1 Corinthians 15:52 for the church. However, they allege that these are the same event is an unreasonable assumption due to the following reasons:

   1. The seventh trumpet of Revelation 11:15-18 is a trumpet of divine judgment on sin and unbelief, while the trumpet in 1 Corinthians 15:51-55 and 1 Thessalonians 4:14-17 is a call to the elect, an act of grace, and a command to the dead to rise.

   2. The most damaging fact in the whole argument is that the seventh trumpet of Revelation 11:15 is not the last trumpet of Scripture, for examples:

      1. According to Matthew 24:31, the elect will be gathered "with a loud trumpet call" at the coming of Christ to establish His earthly kingdom.

      2. The Tribulation still continues after the seventh trumpet of Revelation 11:15, there will be a series of bowl judgments to be poured upon the earth (Revelation 16:1-21).

2. The church was promised to undergo tribulation at the time of the Olivet Discourse (Matthew 24:3-31; Mark 13:4-32; Luke 21:7-35). However, the church was not existed at the time of the Olivet Discourse due to the following reasons:

   1. The church was not established until the descent of the Holy Spirit on the Day of Pentecost.

   2. At the time of the Olivet Discourse, the disciples were not fully understood the concept of church because the Lord Jesus had not fully revealed the mystery of the church to them (Ephesians 3:5-6).

   3. The background of the Olivet Discourse is that the disciples came to the Lord Jesus, showing Him the buildings of the temple. The Lord Jesus then told them that the temple would be destroyed, and the disciples asked Him when these things would happen (Matthew 24:1-3; Mark 13:1-4; Luke 21:5-7). When the disciples showed the Lord Jesus the temple, their thoughts were focused on the temple related to the Jews, not the church. In other words, they were concerned about the future of the Jewish people, not the future of the church. In response to the disciples’ question about the temple’s destruction, the Lord Jesus provided an answer related to the "time of Tribulation" that the Jews would face, rather than an answer related to the church. Specifically, during the Olivet Discourse, the disciples were representatives of the Jewish "remnant," not the church composed of both Jewish and Gentile believers.

3. The church will be preserved through the whole Tribulation (Revelation 3:10). This promise is fulfilled not by removing believers from the world but by protecting them from Satan while they live on the earth. However, the church cannot be preserved through the whole Tribulation while they live on the earth due to the following reasons:

   1. The events of the Tribulation are worldwide and directly and indirectly affect everybody, therefore the church cannot be on the earth and escape the experiences.

   2. The promise is, "I ... will keep you out of the hour of trial that is coming on the whole world." Not from just any persecution, but the coming time that will affect the whole earth. The only way to escape worldwide trouble is not to be on the earth.

   3. As mentioned in the above Section 2.4., if John wanted to say that the church was kept through the Tribulation, he could have used the preposition διά (through) instead of ἐκ (out of).

4. The rapture and second coming of Christ are a single event instead of two separate events (Revelation 19:11-20:4). If the rapture and second coming of Christ are a single event, then the order of events during His second coming should be like this:

1. The dead in Christ will rise first (1 Thessalonians 4:16).

2. Those who are still alive will be caught up together with them in the clouds to meet the Lord in the air (1 Thessalonians 4:17).

3. As the procession proceeds to the earth, the church joins with the coming Christ in establishing His kingdom over the earth.

However, these events contradict the posttribulational order of events in the following ways:

1. A most important fact all posttribulationists ignore is that the resurrection at the second coming of Christ is after the descent to the earth, not during the event, as Revelation 19:11-20:4 makes clear.

2. There is no mention of the rapture of the saints meeting the Lord Jesus in the air in Revelation 19:11-20:4.

5. Most posttribulationists call attention to the expression "first resurrection" in Revelation 20:4-6. They argue, how could a resurrection (to be occurred at the end of the Tribulation) be "first" if a rapture had actually taken place before the Tribulation? However, Posttribulationists overlook that:

1. Christ was raised from the dead first, and then followed by the two witnesses at the midst of the Tribulation (Revelation 11:11-12).

2. The actual meaning of the adjective "first" is to designate the resurrection which is before the resurrection of the Great White Throne, not in the sense of the first resurrection to take place in history.

3. As pointed out earlier, the resurrection of Revelation 20:4-6 actually occurs after the descent to the earth instead of during the event, therefore it contradicts the posttribulational view.

4.3.2. Unresolved Problems

There are many unresolved problems of this view. Most posttribulationists do not attempt to give an answer to the following questions, including:

1. To explain why the church must be raptured to leave the earth to meet the Lord in the air if the church has been preserved through the whole Tribulation successfully.

2. Immediately preceding the second coming of Christ (Revelation 19:11-21) is the announcement of the marriage feast of the Lamb (Revelation 19:1-10). If posttribulationism is correct, then the second coming of Christ should precede the announcement of the marriage feast of the Lamb. Why? If Christ has not come to rapture the church (i.e., the bride of Christ), then how can He announce the marriage feast? 

3. The problem of how to propagate the millennial kingdom. When the millennial kingdom begins, some people must be alive in unresurrected bodies, who can beget children and populate that kingdom. If there were only resurrected saints in the kingdom, then there would be no death, no increase in population, and no differences in the ages of millennial citizens. However, there still exist old men, babies and even sinners in the millennial kingdom (Isaiah 65:20; Zechariah 8:5; Revelation 20:12). But a posttribulational rapture will remove all redeemed persons of every race that can play the role of parents in the Millennium. At the end of the Tribulation, all living believers will be raptured, given resurrection bodies, and return immediately to earth in the single event of the rapture and second coming. This would seem to eliminate all redeemed unresurrected people from the earth at that point in time so that there will be no one left to begin to propagate the kingdom. If the wicked survivors are either killed or consigned to Hades at the end of the Tribulation (Matthew 25:31-46; Revelation 19:11-21), then there will be no one left in an unresurrected body to enter the millennial kingdom.

4.3.3. Verdict

According to the above reasons, Posttribulationism is proved to be wrong.

4.4. Pretribulationism

The prevalent interpretation of the question of the time of the rapture in relation to the Tribulation is Pretribulationism, which holds that the entire church will be removed from the earth before the commencement of the seven-year Tribulation of Daniel's seventieth week (3:10). At the end of this Tribulation, Christ will return with the church to the earth in triumph (19:11-21). And then there will be a resurrection of believers who have died during the Tribulation (20:4-6). They share in the millennial reign with Christ. This theory is widely accepted by churches and seminaries. See below chart for illustration:

PRETRIBULATIONISM

The reasons for supporting the Pretribulationism are as follows:

4.4.1. The nature of the seventieth week

There are a number of words used in both the Old and New Testaments to describe the seventieth week period, which give us the essential nature of this period:

1. wrath (Revelation 6:16-17; 11:18; 14:19; 15:1, 7; 16:1, 19; 1 Thessalonians 1:9-10; 5:9; Zephaniah 1:15, 18);

2. punishment (Isaiah 24:20-21);

3. hour of Jacob's trouble (Jeremiah 30:7);

4. destruction (Joel 1:15); and

5. darkness (Joel 2:2; Zephaniah 1:14-18; Amos 5:18).

The nature of the Tribulation is divine wrath. We know that the Lord Jesus Christ bore for us the wrath of God, therefore we who are in Him shall not unto wrath. "For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ" (1 Thessalonians 5:9-10).

4.4.2. The scope of the seventieth week

This period not only relates to the unbelieving Gentile nations, but also particularly to Israel. Jeremiah 30:7 calls this period "the time of Jacob's trouble." God says to Daniel "seventy weeks are decreed about your people and your holy city" (Daniel 9:24). This whole period has special reference to Daniel's people, Israel, and Daniel's holy city, Jerusalem.

Many passages in the New Testament such as Ephesians 3:1-6; Colossians 1:25-27 make it clear that the church is a mystery and was unrevealed in the Old Testament. Since the church did not have its existence until after the descent of the Holy Spirit at Pentecost (Acts 2), the church could not have been in the first sixty-nine weeks of Daniel's prophecy. Since it had no part in the first sixty-nine weeks, which are related only to Israel, it can also have no part in the seventieth week.

4.4.3. The purpose of the seventieth week

There are two major purposes to be accomplished in the seventieth week.

The first purpose is stated in Revelation 3:10, "I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." First of all, we see that this period has in view "them that dwell on the earth" and not the church. The true church does not need to be tested to see if her faith is genuine.

The second purpose is in relation to Israel. God will send Elijah the prophet before the coming of the day of the Lord in order to prepare a remnant in Israel for the advent of the Lord (Malachi 4:5-6).

4.4.4. The distinctions between Israel and the church

Lewis Sperry Chafer, Systematic Theology, IV, pp. 47-53, has set forth several contrasts between Israel and the church which show us conclusively that these two groups cannot be united into one, therefore they must be distinguished as two separate entities with whom God has different special program for dealing with them. These contrasts are listed in below table:

DISTINCTIONS BETWEEN ISRAEL AND CHURCH

These clear contrasts, make it impossible for these two groups to be mixed within the same program, which it necessary to do if the church goes through the Tribulation.

4.4.5. Distinction between the rapture and the second advent

There are a number of contrasts to be drawn between the rapture and the second advent which will show that they are not viewed as synonymous in Scripture. These contrasts are listed in below table:

DISTINCTION BETWEEN RAPTURE AND SECOND ADVENT

4.4.6. The sealed 144,000 from Israel

As long as the church is on the earth there are none saved to a special Jewish relationship. All who are saved are saved to a position in the body of Christ (i.e., church) as indicated in Colossians 1:26-29; 3:11; Ephesians 2:14-22; 3:2-6. During the seventieth week the church must be absent, for out of the saved remnant in Israel God seals 144,000 Jews, 12,000 from each tribe (Revelation 7:3-8). The fact that God is again dealing with Israel on this national relationship and sending them as special representatives to the nations in place of the witness of the church, indicates that the church must no longer be on earth.

4.4.7. The promises to the true church

There are certain passages of Scripture which definitely promise the church a removal before the seventieth week.

1. "I will keep you from the hour of trial" (Revelation 3:10). John is promising a complete removal from the sphere of testing, not a preservation through it.

2. "God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him" (1 Thessalonians 5:9-10). Paul clearly teaches that the expectation of Christians is not God’s wrath, but we should live together with the Lord Jesus Christ.

4.4.8. The agreement of typology

If a teaching is contrary to all typology, then it cannot be a true interpretation. Scripture abounds in types which teach that those who walked by faith were delivered from the visitations of judgment which overtook the unbelieving. Such types are seen in the experience of Enoch (Genesis 5:21-24), Noah (Genesis 6:1-8:19) and Israel (Exodus 14:1-31), but perhaps the clearest illustration is that of Lot (Genesis 18:20-19:29). In 2 Peter 2:6-9, Lot is called a righteous man. This divine commentary will shed light on Genesis 19:22, where the angel sought to hasten the departure of Lot with the phrase "escape there quickly, for I can do nothing till you arrive there." If the presence of one righteous man prevented the outpouring of deserved judgment on the city of Sodom, how much more will the presence of the church on earth prevent the outpouring of divine wrath until after her removal.

In summary, there are the following typology patterns:

1. Was Enoch raptured before or after the flood? It was before (Genesis 5:21-24).

2. Was Noah and his family entering the Ark of Noah before or after the Flood? It was before (Genesis 6:1-8:19).

3. Was Lot delivered from Sodom before or after the doom of the city? It was before (Genesis 18:20-19:29).

4. Was Israel delivered from Egypt before or after the destruction of their enemies at the Red Sea? It was before (Exodus 14:1-31).

4.5. Conclusion

A number of reasons for belief in the Pretribulationism have been presented. It should be borne in mind that it is not claimed that all the arguments have the same weight. Pretribulationism is not based on these arguments singly, but rather they are considered as cumulative evidence that the church will be delivered by rapture before the inception of Daniel's seventieth week.

Return to Table of Contents

Go to Chapter Five