Thinking on Scripture with Dr. Steven R. Cook

Revelation 8 opens with a scene in heaven in which there was silence for about half an hour, which perhaps anticipates the approaching storm of judgments that are coming (Rev. 8:1). Afterwards, John saw seven angels who were given seven trumpets, which judgments will be poured out upon the earth (Rev. 8:2). Part of God’s judgment upon the earth is in response to the prayers of the saints; for after their prayers have ascended, His judgments will descend (Rev. 6:9-11; 8:3-5; cf. 2 Thess. 1:6).

• "Who are the saints whose prayers are being heard here? At the very least they are saints of the Tribulation who are living on the earth and who pray to God for an outpouring of His wrath on the godless rebels on the earth. But they may include the saints of all time whose longing petitions for the coming of the Lord's kingdom are now about to be answered."[1]

The judgments originate from heaven and are sent to the earth to judge those who are in rebellion against God. Four of the seven angels sounded judgments against the earth, burning up trees and grass (Rev. 8:6-7), against the sea, creatures in it, and ships (Rev. 8:8-9), against rivers and springs, poisoning the waters (Rev. 8:10-11), and the sun, moon and stars, diminishing the light sources of the earth (Rev. 8:12).

• "The first four trumpet judgments are “natural” in that they affect the land, the saltwater, the fresh water, and the heavenly bodies. The fifth and sixth judgments involve the release of demonic forces that first torment, and then kill. The last of the trumpet judgments (Rev. 11:15–19) creates a crisis among all the nations of the world."[2]

Finally, there was a pronouncement concerning the last three judgments, describing them three woes (Rev. 8:13). The first woe unleashes the locusts from the abyss (Rev. 9:1-12), the second woe releases the four angels imprisoned at the river Euphrates which kills a third of mankind (Rev. 9:13-18; cf. 11:14), and the third woe occurs when Satan is cast out of heaven to the earth (Rev. 11:14; 12:12).

[1] Charles C. Ryrie, Revelation, Everyman’s Bible Commentary (Chicago, Ill. Moody Press, 1996), 66.

[2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 593.

Revelation 7 opens with the sealing of 144,000 Jewish believers who will serve God during the Tribulation (Rev. 7:1-8), and then presents a heavenly scene of believers who worship God and receive His care (Rev. 7:9-17). Revelation 7 is probably best seen as a parenthesis in the chronology of events, since the seventh seal will not be opened until Revelation 8:1. The opening scene presents an angel speaking to four other angels—who have the power to harm the earth—saying to them, “Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads” (Rev. 7:3). These bond-servants are described as Jewish believers, “one hundred and forty-four thousand sealed from every tribe of the sons of Israel” (Rev. 7:4; cf. 5-8). The scene shifts to heaven where John beholds “a great multitude, which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands” (Rev. 7:9). These are very thankful saying, “Salvation to our God who sits on the throne, and to the Lamb” (Rev. 7:10). Joining in their worship are angels, the four living creatures and elders (Rev. 7:11), and they say, “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen” (Rev. 7:12). Perhaps John was curious about those who were dressed in white clothes, and this explains why one of the elders approached him and asked, “These who are clothed in the white robes, who are they, and from where have they come?” (Rev. 7:13), and John answered that he did not know (Rev. 7:14a). The elder replied, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb” (Rev. 7:14b). These are martyrs who die during the tribulation, who wear robes that have been cleansed and made spiritually white by the blood of the Lamb. The elder explains further, “For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne shall spread His tabernacle over them” (Rev. 7:15). This is a picture of unrestrained service to God with the blessing of perfect protection. Further, these saints will not suffer privation or persecution ever again, as the elder reveals, “They shall hunger no more, neither thirst anymore; neither shall the sun beat down on them, nor any heat; for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the water of life; and God shall wipe every tear from their eyes” (Rev. 7:16-17). Jesus will forever be their Shepherd, protecting and providing for their every need.

In Revelation 6:1-17 Jesus breaks six of the seven seals on the scroll and brings intentional and precise judgment upon the rebellious of the earth. The first judgment is a rider on a white horse—probably the antichrist—who is described as one who “had a bow; and a crown was given to him, and he went out conquering and to conquer” (Rev. 6:2; cf. Matt. 24:6-7a). His authority to be victorious—like all human authority— is derived from heaven’s throne (Rom. 13:1). The second rider came out on a red horse and to him “it was granted to take peace from the earth, and that men should slay one another” (Rev. 6:4; cf. Matt. 24:7b). The third rider came on a black horse and “had a pair of scales in his hand” (Rev. 6:5), which signifies economic control. Under this judgment a single day’s meal will cost a whole day’s wages (Rev. 6:6). The fourth rider is Death, and John tells us that Hades followed him, and “Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth” (Rev. 6:8). Death destroys the body, and Hades scoops up the soul. The breaking of the fifth seal shifts from an earthly scene to a heavenly one, in which John reports, “I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained” (Rev. 6:9). These are probably believers who are martyred during the first half of the Tribulation. Their cry to God is, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” (Rev. 6:10; cf. 2 Thess. 1:6-8). John reveals God’s comfort to them, saying, “there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also” (Rev. 6:11). Their request for vengeance will be answered by God. The sixth seal brings cataclysmic disaster in the heavens and earth which cause earthquakes, affecting the sun, moon, and perhaps shifting tectonic plates which cause mountains to move (Rev. 6:12-14). The rebellious will try to hide themselves from God’s wrath (Rev. 6:15), praying to the mountains and the rocks, saying, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?” (Rev. 6:16-17). Their prayer is irrational, as they seek to hide from Him who is omnipresent, and who promises final judgment upon the wicked (Rev. 20:11-15).

The Central Idea of the Text is that Jesus is worthy to open the scroll with the seven seals of judgment, and all creation worships Him. The heavenly scene opens with God the Father seated on His throne in heaven with a book, with writing on both sides, on His right hand, which contained seven seals (Rev. 5:1). A question was posed by a mighty angel, asking, “Who is worthy to open the book and to break its seals?” (Rev 5:2). The response was that no one in all creation was worthy (Rev. 5:3), and this caused John to weep greatly (Rev. 5:4). But just when all seemed hopeless, one of the elders instructed John to stop weeping, because Jesus, “the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals” (Rev. 5:5). Jesus is then described as having seven horns and seven eyes, which could be seven principle spirits that do God’s will (Constable). Jesus then came and took the book from God the Father (Rev. 5:6), which moved the four living creatures and the twenty-four elders to fall down and worship Him (Rev. 5:8). They sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth” (Rev. 5:9-10). This song anticipates the coming righteous judgments that God will pour out on the earth because of the wickedness of mankind. The praise initiated by the four living creatures and twenty-four elders is magnified by an incalculable number of angels described as “myriads of myriads, and thousands of thousands” (Rev 5:11). The content of their song is, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing” (Rev 5:12). Lastly, all creation, in heaven and earth, joins in the praise, saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever” (Rev. 5:13). The chapter concludes with the original four living creatures and twenty-four elders saying, “Amen”, and then “the elders fell down and worshiped” (Rev. 5:14).

In Revelation chapter five, worship is a response to divine revelation – “I saw” & “I looked” (Rev. 5:6, 11), involving instruments (Rev. 5:8), is verbal – “sang” & “saying” (Rev. 5:9, 12), is given both by angels and men (Rev. 5:11-14), is loud – “with a loud voice” (Rev. 5:12), is theocentric – focused on God (Rev. 5:12), acknowledges God’s worth (Rev. 5:12), and is reverential (Rev. 5:14). Throughout the book of Revelation, God is worshipped because He is the Creator (Rev. 4:11), Who is worthy to rule (Rev. 5:9-13; 11:15-18; 12:10-12), Who comforts those who suffer (Rev. 7:12-17), Who will pour out His wrath on the wicked (Rev. 16:5-7; 18:2-8; cf. Rom. 12:19; Rev. 6:10-11), and Who is righteous in all His actions (Rev. 15:3-4; 19:1-6).

Revelation chapters 4 & 5 provide a prologue to the rest of the book, giving insights into heaven, showing it is theocentric and authoritative, and that God is worthy of praise.

The Central Idea of the Text is that God is portrayed in heaven, seated on His throne, as the sovereign Lord of creation who is worthy of worship. God’s sovereign authority is a common theme throughout Scripture (1 Chron. 29:11; Ps. 115:3; 135:6; Isa. 45:5-7; Dan. 2:21; 4:35; Acts 17:26-28). The chapter opens with John being called up to heaven (Rev. 4:1), and sees God seated on His throne (Rev. 4:2), which is beautiful in appearance, like precious stones and a rainbow (Rev. 4:3). John then witnessed twenty-four elders who were seated on twenty-four thrones which were around the throne of God, and these were “clothed in white garments, and golden crowns on their heads” (Rev. 4:4). Some have thought the twenty-four elders are angels, but this seems unlikely, as they wear white clothing and crowns which picture righteous living and victory over sin (2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4), and angels are never described this way in Scripture. Others have thought the twenty-four elders represent all the saints of Scripture, which would include the twelve patriarchs of Israel as well as the twelve apostles of the Church. This is possible, as they are described as those “purchased for God” with the blood of Christ (Rev 5:9), and this would include all the saints of all time. It seems more likely that the twenty-four elders represent the Christian church because of the references to the white clothing (Rev. 3:4, 18), and crowns (Rev. 2:10; 3:11; cf. 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4), which are never said to be given to OT saints, only Christians who live victorious lives. John then states, “Out from the throne come flashes of lightning and sounds and peals of thunder” (Rev 4:5a), which picture God’s approaching judgments (cf. Ex. 9:23; 1 Sam. 7:10; 12:17-18; Rev. 8:5; 11:19; 16:18). The “seven Spirits of God” (Rev. 4:5b) could represent either God the Holy Spirit (Ryrie), or seven principle angels who serve God (Constable). John then describes the landscape before God’s throne as something “like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind” (Rev. 4:6). Based on their appearance and behavior (Rev. 4:7-8), the four living creatures seem to be angels like those described by Isaiah (Isa. 6:2-3) and Ezekiel (Ezek. 1:4-10), who do not cease to worship God, saying, “Holy, holy, holy, is the LORD God, the Almighty, who was and who is and who is to come” (Rev. 4:8b). Following the lead of the angels, the twenty-four elders worship God too (Rev. 4:9-10), and will cast their crowns before the Lord, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev. 4:11).

     The Bible reveals that God disciplines His children. The discipline of the Lord may be understood as the guidance or training God provides for His people in order to produce humility, godly character, and responsible living. He sometimes disciplines us because we’re out of His will (1 Cor. 11:30; Rev. 3:19), and other times to develop our character (Rom. 5:3-5; Jam. 1:2-4). Whether the purpose is to restore fellowship, or advance spiritual growth, His discipline is always derived from His love for us, “For those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb. 12:6), and Jesus states, “Those whom I love, I reprove and discipline” (Rev. 3:19a).

     Though born again to new life (1 Pet. 1:3, 23), Christians still have an active sin nature (Rom. 6:6; 7:19-23; Col. 3:9; Gal. 5:17, 19), which drives us to selfish living and the pursuit of pleasure over godliness; but God loves us too much to tolerate our foolishness. God’s chastening is intended to bring about our obedience in accordance with His word. It is written, “Blessed is the man whom You chasten, O LORD, and whom You teach out of Your law” (Ps. 94:12), and “It is good for me that I was afflicted, that I may learn Your statutes” (Ps. 119:71). Concerning the hardship that Israel suffered in the wilderness for forty years, the Lord explains, “the LORD your God was disciplining you just as a man disciplines his son. Therefore, you shall keep the commandments of the LORD your God, to walk in His ways and to fear Him” (Deut. 8:5-6).

     Sometimes God will discipline us using other people, such as He promised to do with Solomon, saying, “I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men” (2 Sam. 7:14). Sometimes God uses a variety of trials, such as those mentioned in the letter of James, who wrote, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance” (Jam. 1:2-3; cf. 1 Pet. 1:6).

     The growing believer accepts God’s discipline. This is why Solomon states, “Whoever loves discipline loves knowledge, but he who hates reproof is stupid” (Prov. 12:1). But there are those who reject God’s training, and to him it is stated, “He who neglects discipline despises himself, but he who listens to reproof acquires understanding” (Prov. 15:32).

     God led Israel, His people, through the wilderness for forty years, letting them experience hardship, “that He might humble you and that He might test you, to do good for you in the end” (Deut. 8:16). And the writer to the Hebrews explains, “He disciplines us for our good, so that we may share His holiness” (Heb. 12:10), and then adds, “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness” (Heb. 12:11). Discipline serves a purpose, and it’s the “afterwards” that God is looking for, “the peaceful fruit of righteousness.” Knowing this, let us learn to welcome God’s chastening.

     God uses hardship to humble believers (Deut. 8:1-6), and to help advance us to spiritual maturity. It is never the hardship by itself that produces godly character, but rather our response to it by learning and living Scripture (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2), being active in prayer (Phil. 4:6; 1 Thess. 5:17), living by faith (Rom. 10:17; 2 Cor. 5:7), being thankful (1Thess. 5:18; Jam. 1:2-4), and growing in God’s grace (2 Pet. 3:18). As we grow, we learn to rejoice in hardships (Rom. 5:3-5), and weakness (2 Cor. 11:30; 12:7-10), in order that we may boast in the Lord who works in us for our good (Jer. 9:23-24; 1 Cor. 1:31).

• “And to the angel of the church in Laodicea write: The Amen [ἀμήν amen – so be it – the One who is right], the faithful and true Witness [in contrast to false prophets], the Beginning [ἀρχή arche – beginning, ruler, originator] of the creation of God [i.e. emphasizing His authority over all creation; cf. Col. 1:16], says this: 15 ‘I know your deeds [omniscience], that you are neither cold nor hot [neither refreshing nor therapeutic]; I would that you were cold or hot. 16 ‘So because you are lukewarm [providing no benefit], and neither hot nor cold, I will spit you out of My mouth [ἐμέω emeo – vomit]. 17 ‘Because you say [self-estimation], “I am rich, and have become wealthy [perhaps because of the local banking industry], and have need of nothing [perceived independence],” and you do not know that you are wretched and miserable and poor and blind and naked [spiritually destitute], 18 I advise you to buy from Me [i.e. give something to get something] gold refined by fire [riches free from impurities], that you may become rich, and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see [spiritual enlightenment]. 19 ‘Those whom I love [believers], I reprove and discipline [Heb. 12:5-11; cf. Ps. 119:71]; be zealous therefore, and repent [turn back to relying on the Lord]. 20 ‘Behold, I stand at the door and knock [standing outside]; if anyone [a rebellious believer] hears My voice and opens the door [turns back to obedience], I will come in to him, and will dine with him, and he with Me [dining  = a picture of fellowship]. 21 ‘He who overcomes, I will grant to him to sit down with Me on My throne [divine rewards], as I also overcame and sat down with My Father on His throne. 22 ‘He who has an ear [the individual believer who is spiritually sensitive], let him hear what the Spirit says to the churches.’” (Rev. 3:14-22)

Summary:

Jesus is described as “The Amen, the faithful and true Witness, the Beginning of the creation of God” (Rev. 3:14). This means that what He says is true and comes to pass as He promises. As omniscient God, Jesus knew the “deeds” of the Laodiceans, which speak of their Christian works, being “neither cold nor hot” (Rev. 3:15). This reference was an allusion to Laodicea’s warm water supply which was piped in from Colossae and Hierapolis. The water from Colossae started out cold, and the water from Hierapolis started out hot, but it was tepid by the time it reached Laodicea and was neither refreshing nor therapeutic. In comparison, the Christians at Laodicea were neither refreshing nor therapeutic to others as God intended. Because they were “lukewarm” (Rev. 3:16), Jesus said He would vomit them out of His mouth, which pictures strong disapproval. A second criticism leveled against the church at Laodicea was that they were saying to themselves, “I am rich, and have become wealthy, and have need of nothing” (Rev. 3:17a). Apparently they had embraced the values of their surrounding culture, and though they’d become rich by worldly standards, Jesus’ estimation was that they were “wretched and miserable and poor and blind and naked” (Rev. 3:17b). The solution to their spiritual poverty was to buy from Jesus “gold refined by fire” which would make them spiritually rich, and “white garments” which would cover the shame of their nakedness, and “eye salve” that would heal their spiritual blindness (Rev. 3:18). The Christians at Laodicea were called to give in order to get, and this meant nothing less than the sacrifice of their lives, time, and resources in exchange for spiritual wealth, honor, and wisdom from the Lord. Though salvation is free, discipleship is very costly, but the rew

     Throughout the New Testament, an “open door” refers to a divinely orchestrated opportunity for sharing the gospel and engaging in Christian ministry (Acts 14:25-27). Scripture also reveals, at least one time, where the Lord closed an opportunity for ministry (Acts 16:6-7), but then opened another (Acts 16:9-10). An “open door” for ministry can have opposition (1 Cor. 16:7-9), does not remove everyday concerns about life (2 Cor. 2:12-13), should be sought with prayer (Col. 4:2-3), and once opened cannot be shut by people (Rev. 3:8). As God’s people, we do not create occasions for Christian ministry; we simply accept those provided for us by the Lord.

• “And to the angel of the church in Philadelphia write: He who is holy [ἅγιος hagios – sacred, holy, set apart; cf. 1 Pet. 1:15], who is true [ἀληθινός alethinos – true, genuine – in contrast to the many false gods people worshipped], who has the key of David [authority; cf. Isa. 22:20-22], who opens and no one will shut, and who shuts and no one opens [i.e. controls opportunities], says this: 8 ‘I know your deeds [omniscience]. Behold, I have put before you an open door [an opportunity for ministry] which no one can shut, because you have a little power [sufficient for the need], and have kept My word [faithful obedience], and have not denied My name [in spite of public pressure]. 9 ‘Behold, I will cause those of the synagogue of Satan [i.e. Jewish unbelievers in league with Satan to oppose the gospel], who say that they are Jews [God’s true representatives], and are not [deny Messiah – Rom. 9:6-8], but lie -- behold, I will make them to come and bow down at your feet, and to know that I have loved you [perhaps in the future; see Phil. 2:10-11]. 10 ‘Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth [i.e. the great tribulation]. 11 ‘I am coming quickly [i.e. in a quick manner – 1 Cor. 15:51-52]; hold fast what you have [be faithful until death], in order that no one take your crown [στέφανος stephanos – crown, wreath, i.e. heavenly reward, see 1 Cor. 3:10-15]. 12 ‘He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name [giving a name signified ownership]. 13 ‘He who has an ear [the individual believer who is spiritually sensitive], let him hear what the Spirit says to the churches.’”

Summary:

     Jesus presents Himself as the One who is holy and true, which means He is worthy to judge the church at Philadelphia. He possesses the “key of David” (Rev. 3:7; cf. Isa. 22:22), which means He has the authority to open and close doors of opportunity. He commends the Christians at Philadelphia for their deeds, saying, “I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name” (Rev. 3:8). The Christians at Philadelphia were under persecution from Jewish unbelievers who had aligned with Satan and opposed the gospel message. To these, Jesus said, “I will make them to come and bow down at your feet, and to know that I have loved you” (Rev. 3:9). This could be an allusion to a future judgment when all shall bow the knee in recognition of Jesus as Lord (Phil. 2:10). Because of their faithfulness, Jesus promised, “I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth” (Rev. 3:10). “This is an explicit promise that the Philadelphia church will not endure the hour of trial which is unfolded, beginning in Revelation 6. Christ was saying that the Philadelphia church would not enter the future time of trouble; He could not have stated it more explicitly.”[1] When Jesus comes, He will come quickly, and will reward faithful Christians (Rev. 3:11). To those who overcome, Jesus promises, “I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name” (Rev. 3:12). “The symbolism in thi

“And to the angel of the church in Sardis write: He who has the seven Spirits of God, and the seven stars [i.e. messengers of the seven churches – Rev. 1:20], says this: ‘I know your deeds [omniscience], that you have a name that you are alive [a false reputation], but you are dead [νεκρός nekros – most likely a reference to being out of fellowship with God]. 2 ‘Wake up [γίνου γρηγορῶν – or be alert, be watchful] and strengthen [στηρίζω sterizo – strengthen, establish – aor/act/imp] the things that remain, which were about to die; for I have not found your deeds completed [i.e. divinely assigned tasks; cf. Eph. 2:10] in the sight of My God. 3 ‘Remember therefore what you have received and heard [i.e. recall biblical teaching]; and keep it [i.e. guard it, watch over it], and repent [turn back]. If therefore you will not wake up [3rd class condition – possible future], I will come like a thief [unannounced and unexpected], and you will not know at what hour I will come upon you [for discipline]. 4 ‘But you have a few people in Sardis who have not soiled their garments [i.e. a faithful remnant]; and they will walk with Me in white; for they are worthy [ἄξιος axios – worthy, deserving – because they executed their spiritual duties]. 5 ‘He who overcomes [νικάω nikao – to conquer, prevail – i.e. is saved and obedient] shall thus be clothed in white garments [a reward for obedient saints; see Rev. 19:8]; and I will not [οὐ μὴ ou me – emphatic negative = not never] erase his name from the book of life [the ledger of the saved], and I will confess his name before My Father, and before His angels. 6 ‘He who has an ear [the spiritually sensitive believer], let him hear what the Spirit says to the churches.’” (Rev. 3:1-6)

Summary:

     Jesus states the church has a public name that they are “alive”, but in fact most were abiding in death. The church was spiritually alive, so this likely refers to carnal death (Luke 15:24, 32; James 1:14-15), which meant they were out of fellowship with God and operating according to their sinful natures (Rom. 6:6; 13:14; Col. 3:9). Similarly, there are many churches today that reside in beautiful structures and have many programs, yet do not teach God’s word and show little signs of spiritual life. These believers were alive, but asleep. The call from Jesus was to “wake up and strengthen the things that remain, which were about to die” (Rev. 3:2a). He declares, “I have not found your deeds completed in the sight of My God” (Rev. 3:2b). This alludes to the idea that all believers have specific works that God creates and calls us to walk in, but we must accept those opportunities (Eph. 2:10). He then calls them to “remember” what they had heard, which refers to biblical teaching that guides the Christian life; and, they were to “keep it” close and safe (i.e. guard it), and “repent” by turning back to a walk of obedience (Rev. 3:3a). He warns them with a threat of judgment, saying, “If therefore you will not wake up, I will come like a thief, and you will not know at what hour I will come upon you” (Rev. 3:3b). God will send discipline upon the believer who turns away from Him (Heb. 12:5-11). Jesus then addresses the faithful remnant within the church, those “who have not soiled their garments” by worldly living (Rev. 3:4a), and declares, “they will walk with Me in white, for they are worthy” (Rev 3:4b). This implies reward for obedience. Jesus states, “He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels” (Rev. 3:5). “While this passage may imply that a name could be erased from the book of life, actually it onl