SARDIS (Rev 3.1-6)

Traveling south from Thyatira for a little over 30 miles brings us to Sardis. Unfortunately, the journey is not only downwards geographically, but, it seems, downwards spiritually as well. Sardis is the third in a trio of worsening conditions after Pergamos and Thyatira. In Pergamos they appeared to have a minority who taught wrong doctrine. In Thyatira this had progressed to wrong practice, but there was still a group referred to as "the rest" who had not succumbed. Here in Sardis there are only a "few names" undefiled. This is a salutatory lesson for all of us. If false doctrine is tolerated in a few it will soon result in bad practice and will spread to many more, even affecting the majority.

The Lord is here described only briefly in relation to the "seven Spirits" and "seven stars", both details found in ch.1. These features emphasise His ability to detect what is spiritual and heavenly, an assessment that only He can make. The situation at Thyatira is very serious, the Lord’s condemnation is severe, and there is no commendation to the company as a whole. Even before we reach the end of the first verse, Christ has concluded that they have "a name…and art dead". The word used would seem to indicate a lack of spiritual life! Could such a situation arise today, not only in so-called organised religion but in a company here acknowledged as a local church? Sadly, bad doctrine and practice can lead to false profession and nominal Christianity with no reality. There may be several possible contributing factors to such a situation which we must guard against.

Firstly, we must preach a full gospel. New Testament preaching emphasises sin, repentance, and faith in Christ alone. It speaks clearly of the need to be "saved", of a distinct experience of "new birth" and "conversion", and so should we. Above all, salvation is a work of God and subject to His sovereignty; it cannot be brought about by our fervour, emotions, or appealing.

Secondly, not only do we have no right to tinker with the message, but human reasoning has no place in its presentation. Modern processes and methods, often transferred from the business or entertainment worlds, are increasingly being applied to sacred things. While systematic teaching of the gospel is to be desired and encouraged, and many fine Biblically based courses and programs are available, we must guard against trying to turn the miracle of salvation into a "process" which step by step leads to an automatic Christianisation of attendees upon completion of that "process" and the answering of a few questions. Similarly, the use of music, drama, and other methods often associated at best with entertainment and, in the case of popular/rock music, associated with the worst types of sinful excess and indeed opposition to God, are now common. It is amazing that we think that the very things which are diverting people from Christ can somehow be sanctified to attract them to Christ. Plays and drama in particular were both prevalent in the Roman and Greek world of New Testament times, but there is no record whatsoever of them ever being used to propagate the gospel. There is no doubt these methods are more effective for communication in the natural sphere, but the gospel is a super-natural message and must be treated as such. We may proclaim and explain, which is the God-appointed means, but God alone can "give the increase". Natural methods may achieve natural results, but spiritual methods are necessary to achieve spiritual results.

Finally, and perhaps more relevant to those reading this article, we must not play on human emotions and the desire of individuals to please or follow others. Illustrations are best if they are Biblical and not tear jerking stories which are often second or third hand. Child evangelism in particular, though a vital area, is one where much caution should be exercised. Children can easily be frightened, coerced into profession, or simply not wish to be left out, or want to please. This is especially so when children are removed from their normal environment. While child-like faith is to be desired in all, and many of us have exercised such, we must guard against false professions which one fears can be easily produced. If we use natural methods we risk achieving only natural results. Sadly, it appears that Sardis was afflicted by such mere professions.

If lack of spiritual life is the prime interpretation of v.1, surely there is also an important application for us as well. The Lord says that Sardis has "a name", but their reputation was not enough for His approval. How we must guard against pride and reputation. Whenever some individual or some group holds themselves up or allows others to do so, disaster may well follow. God hates pride, and we must be very careful not to glory in ourselves whether individually or as an assembly, or indeed as assemblies collectively. Reputation is no substitute for reality.

In vv.2-3 the Lord proceeds to give council to this failing assembly. We must remember that the letter is addressed to the "angel", and however we interpret this it clearly does not include those who are false. The first step to recovery is to stop the rot. The "things which remain" need to be strengthened or death will spread even further. Those responsible before God must then "remember" and go back to first principles. The coming of the gospel and their personal response should be recalled and this should lead to repentance. Each of us should be challenged by this. We can all, perhaps, look back to past days of simple obedience and the Lord graciously bids us to return to these. However, v.3 finishes with a warning to Sardis if they fail to "watch". Then the Lord’s coming to them will be both unpleasant and unexpected like "a thief". This picture is further proof that the problem at Sardis is a lack of real life in many. The Lord uses the analogy of the thief in the Gospels. Paul uses it (1 Thess 5.2), as do Peter (2 Pet 3.10), and John here and in 16.15. On every occasion it signifies the Lord’s coming in judgment on the ungodly, not in blessing for His own. What a solemn warning! How tragic if there are assemblies where many will experience the Lord’s coming in judgment.

While the church as a whole receives condemnation, there are a "few" whom the Lord now commends. They can be individually identified by their "names" thus signifying again that reality is seen on an individual basis, not collectively. Being a "church member" does not indicate salvation. These people have proved the reality of their cleansing by staying clean, in contrast to the practices detailed in Pergamos and Thyatira and, we assume, seen here also. They alone will receive the recognition of the Saviour indicated by the white garments often mentioned in this book. Similar recognition was common in Sardis at their pagan processions but only the faithful few will be arrayed in white by Christ (6.11; 19.8).

Verse 5 adds two more promises to the white garments, for him that "overcometh". Both again involve their individual name, signifying reality as opposed to the "name" of reputation in v.1. The strong negative, "I will not blot out his name" is an indication of their absolute security. In a passage where false profession appears common we must emphasise the Biblical truth of eternal security. Religious bodies or civil authorities may remove names from memberships or registers, but those who are truly Christ’s can never have their name removed from the book of life. Not only will they receive white raiment, their name is maintained in the register, and they will be given recognition - not perhaps in the processions of earth, or before the dignitaries of Sardis, but in the courts of heaven before the Father and His angels.

Having outlined these rewards for faithfulness and overcoming, the Lord once again repeats His appeal, in v.6, for all who "hear", or indeed read these words to respond. Their message is not just for Sardis, but the Spirit is communicating with all "the churches" of that day and ours.

To be continued.