Revelation 3:4-6

4. Promise 3:4-6

Jesus Christ held out blessings for the faithful few in the congregation to stimulate the rest to repent. White garments symbolic of one’s works (Revelation 19:8) are pure and free of defilement (cf. Revelation 7:9; Revelation 7:13; Revelation 19:14; Matthew 22:11-12). Sardis boasted of her trade in woolen goods and dyed stuffs. [Note: Cf. Charles, 1:78.] Only the Christians who were faithful to Jesus Christ could enjoy His intimate fellowship ("walk with Me;" cf. Revelation 7:14; Revelation 22:14).

"The reference was to the day of a Roman triumph. All work ceased and the true Roman citizen donned the pure white toga. The specially privileged few-usually the civic authorities and sometimes relations or friends of the victorious general who was being honoured-had a part in the triumphal procession. Clad in white, these Sardian believers were also to walk in triumph with their Captain in the day of His triumph. They had remained loyal to Him and would share His honour in the day of His glory." [Note: Tatford, p. 115. Cf. Ramsay, pp. 386-88; Colin J. Hemer, The Letters to the Seven Churches of Asia in Their Local Setting, p. 147; and J. Massyngberde Ford, Revelation, p. 413.]

God will eventually clothe all overcomers with special garments that declare their inward joy, victory, purity, and heavenly state (cf. Revelation 7:9; Revelation 7:13; Revelation 19:8). [Note: See Swete, pp. 51-52.]

Second, He will not (double negative for emphasis in Greek) erase their names from the "book of life" (cf. Luke 10:20), another metaphor for eternal life (cf. Revelation 2:7). There appear to be several "books" (records) that God keeps in heaven (cf. Revelation 20:12). Since God is omniscient He does not need to record things in books. People keep books for later recollection, so the figure of a book is an instance of contextualization: giving revelation in terms the recipients can easily understand. There is the book of the living, namely, those who are presently alive on the earth, including the unsaved (Exodus 32:32-33; Deuteronomy 29:20; Psalms 69:28; Isaiah 4:3). There is also a book containing the names of the lost and their deeds (Revelation 20:12). There is a book with the names of the elect in it (Daniel 12:1; Revelation 13:8; Revelation 17:8; Revelation 20:15; Revelation 21:27). A fourth book evidently contains the names of faithful followers of the Lord (Malachi 3:16; Philippians 4:3; Hebrews 12:23; Revelation 3:5). [Note: See Charles R. Smith, "The Book of Life," Grace Theological Journal 6:2 (Fall 1985):219-30.]

"The Book of Deeds and the Book of Life are distinguished in Revelation 20:12 . . . The motif of having one’s name erased from, or blotted out of, the Book of Life is a metaphor for judgment (Exodus 32:32-33; Psalms 69:27-28; . . .), based on the notion of expulsion or disenfranchisement from the record of citizenship. Originally, however, to be blotted out of the Book of Life meant ’to die’ (Exodus 32:32-33; Psalms 69:27-28; Isaiah 4:3)." [Note: Aune, p. 224.]

Several reliable Bible students have believed that the book of life contains the names of everyone living, but as unbelievers die God removes their names from the book. Thus at the end the book contains only the names of believers. [Note: E.g. Thomas, Revelation 1-7, p. 261; Walvoord, The Revelation . . ., p. 82, McGee, 5:915; and Wiersbe, 2:577-78.]

The term "name" (Gr. onoma) also has more than one meaning. Biblical writers used it of the name of a person, his reputation (as in "he has a good name"; cf. Job 30:8; Proverbs 22:1; Isaiah 56:4-5), a synonym for the person himself, and in prepositional combinations. [Note: Theological Dictionary of the New Testament, s.v. "Onoma," by H. Bietenhard.] In view of the previous use of the word "name" (Revelation 3:1), where it means reputation, that is probably what it means here too (cf. Revelation 2:17; Revelation 3:12). The Christian has a good reputation in heaven that results in his receiving an honorable eternal identity. Yet his good name associates closely with his rewards. [Note: Fuller, p. 304. Cf. Dillow, pp. 482-86; and Robert N. Wilkin, "I Will Not Blot Out His Name," Grace Evangelical Society News 10:2 (March-April 1995):1-4.]

"Practically every city of that day maintained a roll or civic register of its citizens, and in that record was entered the name of every child born in the city. If one of the citizens proved guilty of treachery or disloyalty or of anything bringing shame on the city, he was subjected to public dishonour by the expunging of his name from the register. (The name was, in any case normally obliterated at death.) He was deemed no longer worthy to be regarded as a citizen of the city. If, on the other hand, a citizen had performed some outstanding exploit deserving of special distinction, honour was bestowed upon him, either by the recording of the deed in the city roll or by his name being encircled in gold (or overlaid in gold) in the roll." [Note: Tatford, pp. 116-17. Cf. Aune, p. 225.]

We should not infer from this statement in Revelation 3:5 that some believers will lose their salvation (John 5:24; John 6:35-37; John 6:39; John 10:28-29). The litotes here (cf. Revelation 2:11) means the overcomer’s name will be especially glorious forever. [Note: See Zane C. Hodges, "Revelation 3:15 Revisited," The Kerugma Message 4:1 (September 1995):2.]

"The purpose of the promise is to provide certainty and assurance to those who are ’worthy’ (cf. Revelation 3:4), not to indicate anything about the fate of those who do not overcome." [Note: Thomas, Revelation 1-7, p. 261.]

Third, Jesus Christ will acknowledge all overcomers as His own (cf. Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8).

"The faithful, in the white toga of the freeborn, would walk in the triumphal procession with the Victor; they would be brought into the banquet and clad in the shining festal robe; their names would be honoured in the civic register of heaven; and finally they would be confessed before the Sovereign of the universe. Just as, in the presence of the emperor and his court, the victorious general related the deeds of the warriors who had done exploits in the battle and presented these men before the august court in acknowledgement of their worth, so the Lord Jesus Christ would recount the deeds of His followers and present them to His father." [Note: Tatford, p. 117. Cf. Matthew 10:32; Mark 8:38; Luke 12:8-9; 2 Timothy 2:12.]

"Faithfulness in trial now is to be rewarded beyond measure in the life to come." [Note: Mounce, p. 114.]

In view of these coming realities the Christians in Sardis would have felt encouraged to live in keeping with their calling (cf. Ephesians 4:1).

During the period of the Protestant Reformation the Protestant church had a reputation for being sound, but really it was quite dead. The reformers effected a return to the doctrines of salvation by grace and the priesthood of all believers, but they and their disciples could not agree on many other doctrines. This resulted in denominationalism that has fragmented the church ever since, destroying its unity and marring its testimony. The faithful few of this period were those who held to the truths of Scripture that the Reformation discovered anew but did not agree with the errors of its leaders. [Note: See E. H. Broadbent, The Pilgrim Church, for an account of the continuance through the centuries of churches practicing the principles taught and exemplified in the New Testament.]

Even in the present day there are many local churches that have a reputation for being good, perhaps because of an imposing building, much activity, or a rich history. However, they are really almost dead spiritually.