GOD’S WARNING TO HIS CHURCH
Revelation 2:1–29; 3:1–22; Hebrews 12:1–29; 1 Peter 4:17, 18; Galatians 5:19–21; John 3:17–21; 15:1–6; 1 John 2:12–17.
- GOD’S PRAISE OF A FAITHFUL AND ENDURING CHURCH
Revelation 3:7–13.
In the opening verse of Jesus Christ’s letter to the church at Philadelphia, He introduced Himself to them as the One “… that is Holy ….. that is true ….. that hath the key of David ….. that openeth and no man shutteth; and shutteth and no man openeth……” Revelation 3:7.
We are familiar with the Lord’s first two attributes in that verse, which are holiness and truth. See Hebrews 4:15; 7:26; Acts 3:14, 15; 1 John 5:20; John 14:6; Revelation 19:11.
“For such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” Hebrews 7:26.
“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” John 14:6.
What, though, about the next attribute Jesus ascribed to Himself, as the One “… that hath the key of David, …… that openeth, and no man ….. Shutteth, …… and shutteth, and no man openeth” ?
What has that got to do with the church at Philadelphia? What lessons can we learn from this?
The phrase “Key of David” appears twice in the Holy Bible: in Isaiah 22:22 and in Revelation 3:7. In Isaiah 22:15–22, we read the account of Isaiah’s prophecy concerning two nobles of the kingdom of Judah, namely: Shebna, the treasurer, who also doubled as the chief staff over the king’s house, and Eliakim, the son of Hilkiah, who, by this prophecy, was favoured to take over the functions of Shebna over the king’s house. See Isaiah 22:20–22.
“And it shall come to pass in that day that I will call my servant Eliakim the Son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And 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”.
Why was Shebna deposed from his offices? The Bible reveals that he did not depend on God for deliverance during a certain time of threat of warfare against the kingdom of Judah, but resorted to self-help and depended on the arm of flesh (verses 9–11). And when God called for a solemn feast to entreat His favour over the advancing enemy, Shebna, instead, advocated for a lavish feast as they awaited what he thought was their imminent annihilation by the advancing troops (verse 13).
Simply put, he was unfaithful in the discharge of his duties and un-enduring in his waiting for God’s intervention during that crisis. So, the LORD stripped him of his authority and conferred it on Eliakim, sealing that transfer of authority with the words, “…And the key of the house of David will I lay upon his shoulder…”
The phrase “the key of David”, therefore, denotes not just authority but divine favour. But just what kind of authority and favour this is can be better appreciated as we explore the next scripture bearing the phrase, which is Revelation 3:7.
In this passage of Scripture, Jesus Christ declares Himself as the One having the key of David. This authority, however, was not limited to the period of David’s reign and that of his descendants over time until the birth of Jesus Christ, because Jesus is immortal and His kingdom everlasting. See Daniel 7:13–14, 27; Luke 1:26–33.
So, how did this authority evolve from the time of David, the shepherd king, to Jesus Christ, the KING OF KINGS?
In Psalm 89:19–37, David himself tells us that this authority, subsequently referred to as “the key of David”, was given to him by God under the oath of an everlasting covenant, which meant it was irrevocable, with no conditions attached. This is why it was unique.
To understand this better, let’s compare God’s general dealings with His servants with His unique relationship with the house of David.
On a general note, God deals with all of His people as revealed in Ezekiel 33:13:
“When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it”.
With the house of David, however, He swore this oath to always be merciful to them:
“I have found David my servant; with my holy oil have I anointed him: with whom my hand shall be established: mine arm also shall strengthen him……My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure forever, and his throne as the days of heaven. If his children forsake my law, and walk not in my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure forever, and his throne as the sun before me. It shall be established forever as the moon, and as a faithful witness in heaven. Selah”. Psalm 89:20–22, 28–37.
How did all of this concern the church at Philadelphia?
Although God’s covenant with David was established by His sovereign will and everlasting promise, David’s faithfulness to God and obedience to His Word distinguished him as a servant who enjoyed God’s favour. In much the same way, the church at Philadelphia attracted the Lord’s commendation and favour through her faithfulness and endurance.
A look at the following Psalms would reveal the life of the shepherd called David: Psalm 1:1–3; 15:1–5; 18:1–6; 23:1–6; 119:1–16.
Just as David was endeared to God because of his faithfulness, in much the same way, Jesus was drawn to the church at Philadelphia because of her faithfulness and endurance. He would also be drawn to us if we remain faithful to Him in the same way they were.
“I know thy works: behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and has kept my word, and hast not denied my name”. Revelation 3:8.
“Little strength” here could have meant that the church was financially, intellectually, socially and materially underprivileged but still kept their faith in Jesus Christ.
Because of this faithfulness, Jesus Christ promised them the following:
- That He would bless them.
“…behold, I have set before thee an open door, and no man can shut it…” (Verse 8).
- That He would humble their critics and persecutors before them by the time He begins to make manifest His love for them (verse 9).
- That He would deliver them from the tribulation that shall come upon the world (Chapter 6), because they had lived a proven life of patience for His Word’s sake. Hebrews 10:35–39; 12:1.
- That He would make them permanent pillars (a metaphor for strong members of His kingdom) in God’s temple, thus making them His eternal possession (verse 12).
- SELF-DELUSION REBUKED IN THE LAODICEAN CHURCH
Revelation 3:14–22; Luke 16:15.
Jesus Christ’s letter to the Laodicean congregation is quite as interesting as it is instructive for us today.
Jesus began by declaring Himself to be the following:
a. The Amen.
b. The faithful and true witness.
c. The beginning of God’s creation.
As the Amen, Jesus demonstrates that He is God’s final authority on all issues concerning God and His creation. See Matthew 28:18.
The word “Amen” means “So be it”, and it is often said to affirm the position of things as truly settled beyond a doubt. Only Jesus can have such final say about our services and standing before God.
As the faithful and true witness, Jesus Christ is set forth as the impartial Judge who renders to everyone according to what their works deserve. See Ephesians 6:5–9; 1 Peter 1:17; Acts 10:34; Deuteronomy 10:16, 17; Revelation 22:12.
“Circumcise therefore the foreskin of your heart, and be no more stiff necked. For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regarded not persons, nor taketh a reward …” Deuteronomy 10:16–17.
As the beginning of the creation of God, all other creations are perfectly known to Him and subject to His place of authority before God. He knows our spiritual and physical make-up; our whole being is laid bare before Him because God made us through Him (John 1:1–3).
Our secret thoughts, the motives behind our actions, and the virtues or vices employed in executing them are all manifest before His eyes. See Colossians 1:12–19; Ephesians 3:9; Hebrews 4:13.
“Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of Him with whom we have to do”. Hebrews 4:13.
All of these three credentials attributed to the Lord Jesus Christ point Him out as the Judge who has the final say over our lives and services to God, as to whether we stand justified or condemned before Him.
To think we are our own judge over the affairs of God’s Kingdom, and indeed over the affairs of our own lives, would be embracing self-delusion. We must always look up to God, through Jesus Christ, over such issues.
“And he said unto them, ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God” Luke 16:15.
The Laodicean Church, it would seem, was, at the time of this letter, enjoying tremendous prosperity but failed to balance it with mature spirituality (1 Timothy 6:17–19).
Where prosperity outgrows spirituality, there is always lukewarmness, which is the harbinger of spiritual death and decay that begins with the following signs:
a. False Security. Revelation 3:17; Ecclesiastes 10:19.
The saying in Ecclesiastes 10:19 that “… money answereth all things” is only true from an economic perspective, not a spiritual one, because riches cannot procure the least of God’s blessings or favour; they are given to us freely.
“Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God who giveth us richly all things to enjoy”. 1 Timothy 6:17.
The Laodicean Church thought she had all that was needed for a successful ministry, but little did she realize that ministerial success goes far beyond a robust bank account, a state-of-the-art church building, a fleet of vehicles, vast acres of land, a large number of committed financial supporters, etc.
The more we depend on money or riches as a tool for the propagation of the gospel, the less likely we are to succeed in the work of the ministry. The order of priority should be to depend more on God’s guidance, with a readiness to do His will, and then allow Him to worry over how His work would be financed. Matthew 6:31–34; 10:9–10.
“Because thou sayest, I am rich, and increased with goods and have need of nothing; and knowest not that thou art wretched, and miserable, and “poor, and blind, and naked ….”. Revelation 3:17.
b. False Hope. 1 Timothy 6:3–10.
Physical, temporal, earthly prosperity is not always the result of a right standing with God. It is all too easy to think that prosperity should be the right of God’s servants, but it is not.
As a Christian, unless God’s plan for your life involves the use of riches and wealth, you are more likely to receive from God what would be enough to keep you contented each day.
Even where God’s plan is to use you as a financial pillar for the work of His Kingdom here on earth, He will have trained you sufficiently before committing riches into your hands. Even after that, you must decide whether or not to do as you please or as He pleases with the riches. Genesis 13:2; 24:34, 35; Hebrews 11:8–10.
The Laodicean Church, no doubt, was endowed with riches, but it is evident from the Scriptures that they did not use the money in line with God’s expectations.
They may have built an architectural masterpiece of a church and made sure their pastors were financially motivated, but if that was not what God commanded them to do with the money, it would have amounted to disobedience and financial recklessness in God’s eyes.
“I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot: So then because thou art lukewarm, and neither cold nor hot, will I spew thee out of my mouth…” Revelation 3:15, 16.
The riches we control should not be the basis of our hope of acceptance with God or the proof of His favour upon us. Our works, more likely, should be the basis.
Apostle Paul spoke of the “..perverse disputing of men of corrupt minds… ” who are “…destitute of the truth, SUPPOSING THAT GAIN IS GODLINESS…” His counsel to God’s children concerning them is simple : “…from such withdraw thyself …” 1 Timothy 6:5.
In conclusion, let us see the admonition Jesus Christ gave to the Laodicean Church:
“I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him and will sup with him, and he with me…” Revelation 3:18–20.
From the scriptures above, five things clearly stand out, namely:
- Jesus’ counsel for the Laodicean Church to buy His gold tried in the fire meant that their riches did not emanate from His blessing.
We must understand that riches could either come from God or Satan. The spirit behind the riches is made manifest by the fruit or works they produce in their owners. Genesis 13:2; 18:8; Hosea 12:7, 8; Amos 8:4–6.
- Jesus’ recommendation of white raiment to cover their nakedness meant the church had already been stripped of her glory, notwithstanding the fact that they still carried on with their normal daily activities.
There are so many churches like that around town today, “…. Having a form of godliness, but denying the power thereof: from such turn away”. 2 Timothy 3:5.
Jesus Christ is the glory of the church. Where the doctrine of a church clearly contradicts His teachings and the spirit of His holiness, there is no doubt that His glory has long departed from that church, notwithstanding the daily activities carried out there. Psalm 5:4, 5.
- Jesus’ prescription of the eye salve (or ointment) suggests the church had gone blind to spiritual realities.
Her vision was blurred, and therefore she could not clearly see and follow the way of God or accurately discern His will and purpose for her existence.
“Where there is no vision, the people perish: but he that keepeth the law, happy is he.” Proverbs 29:18.
“….. And if the blind lead the blind, both shall fall into the ditch”. Matthew 15:14.
- Jesus’ call for the church’s renewed zeal and repentance suggests she had fallen from grace and must therefore zealously seek forgiveness and reconciliation with God in order to be restored to her place with God again.
See also Isaiah 55:6–7.
“Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil…” Isaiah 1:16.
- Jesus’ closing remark reveals that He was no longer in fellowship with the Laodicean Church because they had shut the door against Him.
It was His unfailing love that made Him remain outside, knocking and patiently waiting for admittance again, yet all that while, the church had held services and vigils in vain without realizing this.
He said to them, “Behold, I stand at the door, and knock,” meaning He was no longer in fellowship inside the Laodicean Church, but really wanted to be invited back into their midst.
“… if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me”, meant He cannot force or impose Himself on anyone. Unless they freely invited Him to do so, He cannot have fellowship with them or save their lives.
This invitation, however, should not be understood only in its corporate application to the church. Although Jesus was addressing the Laodicean congregation, His words, “if any man hear my voice, and open the door”, also extend the invitation to individuals within that congregation. Every member must personally respond to His call. Thus, whether considered collectively as a church or individually as believers, the responsibility to restore fellowship with Christ rests upon those who hear His voice and willingly open the door to Him.
TO BE CONTINUED