CHAPTER III.

AND unto the angel of the church in Sardis write; These things saith he that hath the [140]seven Spirits of God, and the seven stars; [141]I know thy works, that thou hast [142]a name that thou livest, and art dead.

1. _And unto the angel of the church in Sardis._ Notes on ch. i. 20. ¶ _These things saith he that hath the seven Spirits of God._ See Notes on ch. i. 4. If the phrase, “the seven Spirits of God,” as there supposed, refers to the Holy Spirit, there is great propriety in saying of the Saviour, that he has that Spirit, inasmuch as the Holy Spirit is represented as sent forth by him into the world, Jn. xv. 26, 27; xvi. 7, 13, 14. It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Ghost was his to send forth into the world, and that that great Agent, on whose gracious influences all were dependent for the possession of true religion, could {89} be given or withheld by him at his pleasure. ¶ _And the seven stars._ See Notes on ch. i. 16. These represented the angels of the seven churches (Notes on ch. i. 20); and the idea which the Saviour would seem to intend to convey here is, that he had entire control over the ministers of the churches, and could keep or remove them at pleasure. ¶ _I know thy works._ See Notes on ch. ii. 2. ¶ _That thou hast a name that thou livest._ Thou dost profess attachment to me and my cause. The word _life_ is a word that is commonly employed, in the New Testament, to denote religion, in contradistinction from the natural state of man, which is described as _death_ in sin. By the profession of religion they expressed the purpose to live unto God, and for another world; they professed to have true, spiritual life. ¶ _And art dead._ That is, spiritually. This is equivalent to saying that their profession was merely _in name_; and yet this must be understood comparatively, for there were some even in Sardis who truly lived unto God, ver. 4. The meaning is, that in general, the profession of religion among them was a mere name. The Saviour does not, as in the case of the churches of Ephesus and Thyatira, specify any prevailing form of error or false doctrine; but it would seem that here it was a simple _want_ of religion.

2 Be watchful and [143]strengthen the things which remain, that are ready to die: for I have not found thy works [144]perfect before God.

2. _Be watchful._ Be wakeful; be attentive and earnest――in contradistinction from the drowsy condition of the church. ¶ _Strengthen the things which remain._ The true piety that still lives and lingers among you. Whatever there was of religion among them, it was of importance to strengthen it, that the love of the Saviour might not become wholly extinct. An important duty in a low and languishing state of religion is, to “strengthen the things that still survive.” It is to cultivate all the graces which do exist; to nourish all the love of truth which may linger in the church; and to confirm, by warm exhortation, and by a reference to the gracious promises of God’s word, the few who may be endeavouring to do their duty, and who, amidst many discouragements, are aiming to be faithful to the Saviour. In the lowest state of religion in a church there may be a few, perhaps quite obscure and of humble rank, who are mourning over the desolations of Zion, and who are sighing for better times. All such it is the duty of the ministers of religion to comfort and encourage; for it is in their hearts that piety may be kept alive in the church――it is through them that it may be hoped religion may yet be revived. In the apparent hopelessness of doing much good to others, good may always be done to the cause itself by preserving and strengthening what there may be of life among those few, amidst the general desolation and death. It is much to preserve life in grain sown in a field through the long and dreary winter, when all seems to be dead――for it will burst forth, with new life and beauty, in the spring. When the body is prostrate with disease, and life just lingers, and death seems to be coming on, it is much to preserve the little strength that remains; much to keep the healthful parts from being invaded, that there may be strength yet to recover. ¶ _That are ready to die._ That seem just ready to become extinct. So, sometimes, in a plant, there seems to be but the least conceivable life remaining, and it appears that it must die. So, when we are sick, there seems to be but the feeblest glimmering of life, and it is apparently just ready to go out. So, when a fire dies away, there seems but a spark remaining, and it is just ready to become extinct. And thus, in religion in the soul――religion in a church――religion in a community――it often seems as if it were just about to go out for ever. ¶ _For I have not found thy works perfect before God._ I have not found them _complete_ or _full_. They come short of that which is required. Of what church, of what individual Christian, is not this true? Whom might not the Saviour approach with the same language? It was true, however, in a marked and eminent sense, of the church at Sardis.

3 Remember[145] therefore how thou hast received and heard; and hold fast, and [146]repent. If therefore thou shalt not watch, I will come on thee [147]as a thief, and thou shalt not know what hour I will come upon thee.

3. _Remember therefore how thou hast received._ This may refer either to some peculiarity in the manner in which the gospel was conveyed to them――as, by the labours of the apostles, and by {90} the remarkable effusions of the Holy Spirit; or to the ardour and love with which they embraced it; or to the greatness of the favours and privileges conferred on them; or to their own understanding of what the gospel required, when they were converted. It is not possible to determine in which sense the language is used; but the general idea is plain, that there was something marked and unusual in the way in which they had been led to embrace the gospel, and that it was highly proper in these circumstances to look back to the days when they gave themselves to Christ. It is always well for Christians to call to remembrance the “day of their espousals,” and their views and feelings when they gave their hearts to the Saviour, and to compare those views with their present condition, especially if their conversion was marked by anything unusual. ¶ _And heard._ How thou didst hear the gospel in former times; that is, with what earnestness and attention thou didst embrace it. This would rather seem to imply that the reference in the whole passage is to the fact that they embraced the gospel with great ardour and zeal. ¶ _And hold fast._ (1) Hold fast the truths which thou didst then receive; (2) hold fast what remains of true religion among you. ¶ _And repent._ Repent in regard to all that in which you have departed from your views and feelings when you embraced the gospel. ¶ _If therefore thou shalt not watch._ The speaker evidently supposed that it was possible that they would not regard the warning; that they would presume that they would be safe if they refused to give heed to it, or that by mere inattention and indifference they might suffer the warning to pass by unheeded. Similar results have been so common in the world as to make such a supposition not improbable, and to make proper, in other cases as well as that, the solemn threatening that he would come suddenly upon them. ¶ _I will come on thee as a thief._ In a sudden and unexpected manner. See Notes on 1 Th. v. 2. ¶ _And ye shall not know what hour I will come upon thee._ You shall not know beforehand; you shall have no warning of my immediate approach. This is often the way in which God comes to men in his heavy judgments. Long beforehand, he admonishes us, indeed, of what must be the consequences of a course of sin, and warns us to turn from it; but when sinners refuse to attend to his warning, and still walk in the way of evil, he comes suddenly, and cuts them down. Every man who is warned of the evil of his course, and who refuses or neglects to repent, has reason to believe that God will come suddenly in his wrath, and call him to his bar, Pr. xxix. 1. No such man can presume on impunity; no one who is warned of his guilt and danger can feel that he is for one moment safe. No one can have any basis of calculation that he will be spared; no one can flatter himself with any probable anticipation that he will have time to repent when God comes to take him away. Benevolence has done its appropriate work in warning him――how can the Great Judge of all be to blame, if he comes then, and suddenly cuts the sinner off?

4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me [148]in white: for they are worthy.

4. _Thou hast a few names even in Sardis._ See the analysis of the chapter. The word _names_ here is equivalent to _persons_; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the divine commendation; a few who show that true religion may exist even when the mass are evil. Comp. Notes on Ro. xi. 4. ¶ _Which have not defiled their garments._ Comp. Notes on Jude 23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled. ¶ _And they shall walk with me in white._ White is the emblem of innocence, and is hence {91} appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Comp. ch. vii. 9; xix. 8. ¶ _For they are worthy._ They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any _claim_ to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a _fitness_ or _propriety_ that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is _fit_ and _proper_ that we should be received there. We have the character to which God has promised eternal life.

5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the [149]book of life, but I will [150]confess his name before my Father, and before his angels.

5. _He that overcometh._ See Notes on ch. ii. 7. ¶ _The same shall be clothed in white raiment._ Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy. ¶ _And I will not blot out his name out of the book of life._ The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps――a register of those who are to live for ever. The phrase “book of life” frequently occurs in the Bible, representing this idea. See Notes on Phi. iv. 3. Comp. Re. xv. 3; xx. 12, 15; xxi. 27; xxii. 19. The expression “I will not blot out” means, that the names would be found there on the great day of final account, and would be found there for ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honour to have the name enrolled in that book than in the books of heraldry――in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen that the world has produced. ¶ _But I will confess his name_, &c. I will acknowledge him to be my follower. See Notes on Mat. x. 32.

6 He that hath an ear, let him hear what the Spirit saith unto the churches.

6. _He that hath an ear_, &c. See Notes on ch. ii. 7.

THE EPISTLE TO THE CHURCH IN PHILADELPHIA.

This epistle (ver. 7‒13) comprises the following subjects: (1) The usual address to the angel of the church, ver. 7. (2) The reference to some attribute or characteristic of the speaker, ver. 7. He here addresses the church as one who is holy and true; as he who has the key of David, and who can shut and no one can open, and open and no one can shut. The representation is that of one who occupies a royal palace, and who can admit or exclude anyone whom he pleases. The reference to such a palace is continued through the epistle. (3) The usual declaration that he knows their works, and that he has found that they had strength, though but a little, and had kept his word, ver. 8. (4) A declaration that he would constrain some who professed that they were Jews, but who were of the synagogue of Satan, to come and humble themselves before them, ver. 9. (5) The particular promise to that church. He would keep them in the hour of temptation that was coming to try all that dwelt upon the earth, ver. 10. (6) The command addressed to them as to the other churches. He solemnly enjoins it on them to see that no one should take their crown, or deprive them of the reward which he would give to his faithful followers, {92} ver. 11. (7) A general promise, in view of the circumstances in Philadelphia, to _all_ who should overcome, ver. 12. They would be made a pillar in the temple of God, and go no more out. They would have written on themselves the name of his God, and the name of the holy city――showing that they were inhabitants of the heavenly world. (8) The usual call on all to attend to what was said to the churches, ver. 13.

Philadelphia stood about twenty-five miles south-east from Sardis, in the plain of Hermus, and about midway between the river of that name and the termination of Mount Tmolus. It was the second city in Lydia, and was built by King Attalus Philadelphus, from whom it received its name. In the year 133 B.C. the place passed, with the country in the vicinity, under the dominion of the Romans. The site is reported by Strabo to be liable to earthquakes, but it continued to be a place of importance down to the Byzantine age; and, of all the towns in Asia Minor, it withstood the Turks the longest. It was taken by Bajazat, A.D. 1392. “It still exists as a Turkish town, under the name of Allah Shehr, ‘City of God,’ _i.e._ the ‘High Town.’ It covers a considerable extent of ground, running up the slopes of four hills, or rather of one hill with four flat summits. The country, as viewed from these hills, is extremely magnificent――gardens and vineyards lying at the back and sides of the town, and before it one of the most beautiful and extensive plains of Asia. The missionaries Fisk and Parsons were informed by the Greek bishop that the town contained 3000 houses, of which he assigned 250 to the Greeks, and the rest to the Turks. On the same authority it is stated that there are five churches in the town, besides twenty others which were too old or too small for use. Six minarets, indicating as many mosques, are seen in the town, and one of these mosques is believed by the native Christians to have been the church in which assembled the primitive Christians addressed in the Apocalypse. There are few ruins; but in one part are four pillars, which are supposed to have been columns of a church. One solitary pillar has been often noticed, as reminding beholders of the remarkable words in the Apocalypse――‘Him that overcometh I will make _a pillar_ in the temple of my God’” (Kitto’s _Encyclo._ See also the _Missionary Herald_ for 1821, p. 253; 1839, pp. 210‒212). The town is the seat of a Greek archbishop, with about twenty inferior clergy. The streets are narrow, and are described as remarkably filthy. The engraving in this volume will give a representation of the town as it now appears.

7 And to the angel of the church in Philadelphia write; These things saith [151]he that is holy, [152]he that is true, [153]he that hath the key of David, he that openeth, and no man shutteth; and [154]shutteth, and no man openeth;

7. _And to the angel of the church in Philadelphia._ See Notes on ch. i. 20. ¶ _These things saith he that is holy._ This refers undoubtedly to the Lord Jesus. The appellation _holy_, or _the holy one_, is one that befits him, and is not unfrequently given to him in the New Testament, Lu. i. 35; Ac. ii. 27; iii. 14. It is not only an appellation appropriate to the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness always become us when we are addressed by a holy Redeemer. ¶ _He that is true._ Another characteristic of the Saviour well fitted to be referred to when he addresses men. It is a characteristic often ascribed to him in the New Testament (Jn. i. 9, 14, 17; viii. 40, 45; xiv. 6; xviii. 37; 1 Jn.