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The Epistle to the Church at Sardis

The contents of the epistle to the church at Sardis Revelation 3:1-6 are:

(1) The usual salutation to the angel of the church, Revelation 3:1.

(2) the usual reference to the attributes of the Saviour - those referred to here being that he had the seven Spirits of God, and the seven stars, Revelation 3:1.

(3) the assurance that he knew their works, Revelation 3:1.

(4) the statement of the uniqueness of the church, or what he saw in it - that it had a name to live and was dead, Revelation 3:1.

(5) a solemn direction to the members of the church, arising from their character and circumstances, to be watchful, and to strengthen the things which remained, but which were ready to die; to remember what they had received, and to hold fast what had been communicated to them, and to repent of all their sins, Revelation 3:2-3.

(6) a threat that if they did not do this, he would come suddenly upon them, at an hour which they could not anticipate, Revelation 3:3.

(7) a commendation of the church as far as it could be done, for there were still a few among them who had not defiled their garments, and a promise that they should walk before him in white, Revelation 3:4.

(8) a promise, as usual, to him that should be victorious. The promise here is, that he should walk before him in white; that his name should not be blotted out of the book of life; that he should be acknowledged before the Father, and before the angels, Revelation 3:5.

(9) the usual call on all persons to hear what the Spirit said to the churches.

Sardis was the capital of the ancient kingdom of Lydia, one of the provinces of Asia Minor, and was situated at the foot of Mount Tmolus, in a fine plain watered by the river Pactolus, famous for its golden sands. It was the capital where the celebrated Croesus, proverbial for his wealth, reigned. It was taken by Cyrus (548 bc), when Croesus was king, and was at that time one of the most splendid and opulent cities of the East. It subsequently passed into the hands of the Romans, and under them sank rapidly in wealth and importance. In the time of Tiberius it was destroyed by an earthquake, but was rebuilt by order of the emperor. The inhabitants of Sardis bore an ill repute among the ancients for their voluptuous modes of life. Perhaps there may be an allusion to this fact in the words which are used in the address to the church there: "Thou hast a few names even in Sardis which have not defiled their garments."

Successive earthquakes, and the ravages of the Saracens and the Turks, have reduced this once-celebrated city to a heap of ruins, though exhibiting still many remains of former splendor. The name of the village which now occupies the place of this ancient capital is Sart. It is a miserable village, comprising only a few wretched cottages, occupied by Turks and Greeks. There are ruins of the theater, the stadium, and of some ancient churches. The most remarkable of the ruins are two pillars supposed to have belonged to the temple of Cybele; and if so, they are among the most ancient in the world, the temple of Cybele having been built only three hundred years after that of Solomon. The Acropolis serves well to define the site of the city. Several travelers have recently visited the remains of Sardis, and its appearance will be indicated by a few extracts from their writings. Arundell, in his "Discoveries in Asia Minor," says: "If I were asked what impresses the mind most strongly in beholding Sardis, I should say its indescribable solitude, like the darkness of Egypt - darkness that could be felt. So the deep solitude of the spot, once the 'lady of kingdoms,' produces a corresponding feeling of desolate abandonment in the mind, which can never be forgotten."

John Hartley, in regard to these ruins, remarks: "The ruins are, with one exception, more entirely gone to decay than those of most of the ancient cities which we have visited. No Christians reside on the spot: two Greeks only work in a mill here, and a few wretched Turkish huts are scattered among the ruins. We saw the churches of John and the Virgin, the theater, and the building styled the Palace of Croesus; but the most striking object at Sardis is the temple of Cybele. I was filled with wonder and awe at beholding the two stupendous columns of this edifice, which are still remaining: they are silent but impressive witnesses of the power and splendor of antiquity."

The impression produced on the mind is vividly described in the following language of a recent traveler, who lodged there for a night: "Every object was as distinct as in a northern twilight; the snowy summit of the mountain (Tmolus), the long sweep of the valley, and the flashing current of the river (Pactolus). I strolled along toward the banks of the Pactolus, and seated myself by the side of the half-exhausted stream.

"There are few individuals who cannot trace on the map of their memory some moments of overpowering emotion, and some scene, which, once dwelt upon, has become its own painter, and left behind it a memorial that time could not efface. I can readily sympathize with the feelings of him who wept at the base of the pyramids; nor were my own less powerful, on that night when I sat beneath the sky of Asia to gaze upon the ruins of Sardis, from the banks of the golden-sanded Pactolus. Beside me were the cliffs of the Acropolis, which, centuries before, the hardy Median scaled, while leading on the conquering Persians, whose tents had covered the very spot on which I was reclining. Before me were the vestiges of what had been the palace of the gorgeous Croesus; within its walls were once congregated the wisest of mankind, Thales, Cleobulus, and Solon. It was here that the wretched father mourned alone the mangled corse of his beloved Atys; it was here that the same humiliated monarch wept at the feet of the Persian boy who wrung from him his kingdom. Far in the distance were the gigantic "tumuli" of the Lydian monarchs, Candaules, Halyattys, and Gyges; and around them were spread those very plains once trodden by the countless hosts of Xerxes, when hurrying on to find a sepulchre at Marathon.

"There were more varied and more vivid remembrances associated with the sight of Sardis than could possibly be attached to any other spot of earth; but all were mingled with a feeling of disgust at the littleness of human glory. All - all had passed away! There were before me the fanes of a dead religion, the tombs of forgotten monarchs, and the palm-tree that waved in the banquet-hall of kings; while the feeling of desolation was doubly heightened by the calm sweet sky above me, which, in its unfading brightness, shone as purely now as when it beamed upon the golden dreams of Croesus" (Emerson's "Letters from the Aegean," p. 113ff). The present appearance of the ruins is shown by the engraving in this volume.

And unto the angel of the church in Sardis - notes on Revelation 1:20.

These things saith he that hath the seven Spirits of God - See the notes on Revelation 1:4. 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, John 15:26-27; John 16:7, John 16:13-14. It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Spirit 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 be given or withheld by him at his pleasure.

And the seven stars - See the notes on Revelation 1:16. These represented the angels of the seven churches (notes on Revelation 1:20); 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 the notes on Revelation 2:2.

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, Revelation 3:4. 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 waist of religion.

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 endeavoring 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 forever.

For I have not found thy works perfect before God - I have not found them complete or full. They come short of what 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.

Remember therefore how thou hast received - This may refer either to some uniqueness in the manner in which the gospel was conveyed to them - as, By the labors of the apostles, and by the remarkable effusions of the Holy Spirit; or to the ardor and love with which they embraced it; or to the greatness of the favors and privileges conferred on them; or to their own understanding of what the gospel required, when they were converted. It is not possible to determined 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 ardor 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 the notes on 1 Thessalonians 5:2.

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 people 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, Proverbs 29:1. 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?

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. Compare the notes on Romans 11:4.

Which have not defiled their garments - Compare the notes on Jde 1:23. 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 appropriately represented as the color 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. Compare Revelation 7:9; Revelation 19:8.

For they are worthy - They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is suited 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.

He that overcometh - See the notes on Revelation 2:7.

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 forever. The names of his people are thus represented as enrolled in a book which he keeps - a register of those who are to live forever. The phrase "book of life" frequently occurs in the Bible, representing this idea. See the notes on Philippians 4:3. Compare Revelation 15:3; Revelation 20:12, Revelation 20:15; Revelation 21:27; Revelation 22:19. 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 forever. 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 honor 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, ... - I will acknowledge him to be my follower. See the notes on Matthew 10:32.

He that hath an ear ... - See the notes on Revelation 2:7.

The Epistle to the Church in Philadelphia

This epistle Revelation 3:7-13 comprises the following subjects:

(1) The usual address to the angel of the church, Revelation 3:7.

(2) the reference to some attribute or characteristic of the speaker, Revelation 3:7. 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, Revelation 3:8.

(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, Revelation 3:9.

(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, Revelation 3:10.

(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, Revelation 3:11.

(7) a general promise, in view of the circumstances in Philadelphia, to all who should overcome, Revelation 3:12. 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, Revelation 3:13.

Philadelphia stood about 25 miles south-cast 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, 1392 a.d. "It still exists as a Turkish town, under the name of Allah Shehr, 'City of God,' that is, 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 3,000 houses, of which he assigned 250 to the Greeks, and the rest to the Turks (the mid-19th century). 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 Encyclopedia. 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.

And to the angel of the church in Philadelphia - See the notes on Revelation 1:20.

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 infrequently given to him in the New Testament, Luke 1:35; Acts 2:27; Acts 3:14. 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 suited to be referred to when he addresses people. It is a characteristic often ascribed to him in the New Testament (John 1:9, John 1:14, John 1:17; John 8:40, John 8:45; John 14:6; John 18:37; 1 John 5:20), and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, and to determine our destiny.

He that hath the key of David - This expression is manifestly taken from Isaiah 22:22, "And the key of the house of David will I lay upon his shoulder." See the passage explained in the notes on that place. As used by Isaiah, the phrase is applied to Eliakim; and it is not to be inferred, because the language here is applied to the Lord Jesus, that originally it had any such reference. "The application of the same terms," says Prof. Alexander on Isaiah 22:22, "to Peter Matthew 16:19, and to Christ himself Revelation 3:7, does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different applications." The language is what properly denotes authority or control - as when one has the key of a house, and has unlimited access to it; and the meaning here is, that as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority.

He that openeth, and no man shutteth, ... - He has free and unrestrained access to the house; the power of admitting anyone, or of excluding anyone. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to tire admission or exclusion of anyone. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal salvation.

I know thy works - See the notes on Revelation 2:2.

Behold, I have set before thee an open door - Referring to his authority as stated in Revelation 3:7. The "open door" here evidently refers to the enjoyment of some privilege or honor; and, so far as the language is concerned, it may refer to any one of the following things - either:

(1) the ability to do good - represented as the "opening of the door." Compare Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3.

(2) the privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being never closed against them by day or by night. Compare Revelation 21:25. Or.

(3) it may mean that they had before them an open way of egress from danger and persecution.

This latter Prof. Stuart supposes to be the true meaning; and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase "an open door" is that it refers to access to a thing rather than egress from a thing; that we may come to what we desire to approach, rather than escape from what we dread. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense - as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and anywhere, and everywhere, they might do good, and at all times they might have access to the kingdom of God.

And no man can shut it - No one has the power of preventing this, for he who has control over all things concedes these privileges to you.

For then hast a little strength - This would imply that they had not great vigor, but still that, notwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and as long as that was the case, the door was still open for them to do good. The words "little strength" may refer either to the smallness of the number - meaning that they were few; or it may refer to the spiritual life and energy of the church - meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired they should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life; and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now; that wherever there is any vitality in a church, the Saviour will furnish ample opportunity that it may be employed in his service.

And hast not denied my name - When Christians were brought before pagan magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the persecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews.