| Barnes' Notes on the Bible 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." continued...
Clarke's Commentary on the BibleThe seven Spirits, of God - See the note on Revelation 1:4, Revelation 1:16 (note), etc. Thou hast a name that thou livest - Ye have the reputation of Christians, and consequently of being alive to God, through the quickening influence of the Divine Spirit; but ye are dead - ye have not the life of God in your souls, ye have not walked consistently and steadily before God, and his Spirit has been grieved with you, and he has withdrawn much of his light and power.
Gill's Exposition of the Entire BibleAnd unto the angel of the church in Sardis write,.... Of the city of Sardis See Gill on Revelation 1:11 when, and by whom this church was founded, and who was the present angel or pastor of it, is not now to be certainly known; however, here was a church in the "second" century, of which Melito was then pastor; and he is thought by some to be the angel here intended; this man wrote upon the book of the Revelation, and an apology for the Christians, sent to the Emperor Antoninus Verus, in whose time he lived (c); and in the "third" century a church remained in this place; and also in the "fourth", as appears from the council of Nice, which makes mention of it; and likewise in the "fifth", as is evident from the acts of the synod at Chalcedon, in which age it was the metropolitan church of the Lydians; and in the "sixth" century there was a bishop of this church in the fifth synod at Constantinople; and in the "seventh" century, Marinus bishop of Sardis assisted at the sixth synod in the same place; and in the "eighth" century, Euthymius bishop of it was present in the Nicene synod; and even in the "ninth" century mention is made of an archbishop of Sardis (d): but now there are but very few Christians to be found here, and who have not a place to worship in, nor any to minister to them (e). This church represents the state of the church from the time of the Reformation by Luther and others, until a more glorious state of the church appears, or until the spiritual reign of Christ in the Philadelphian period; under the Sardian church state we now are: (this was published in 1747, Ed.) that this church is an emblem of the reformed churches from Popery, is evident not only from its following the Thyatirian state, which expresses the darkness of Popery, and the depths of Satan in it; but from its being clear of Balaam, and those that held his doctrine; and from the Nicolaitans and their tenets, and from Jezebel, and those that committed adultery with her; things which the two former churches are charged with; but from these the present church reformed. This city of Sardis was once a very flourishing and opulent city; it was the metropolis of Lydia, and the royal seat of the rich King Croesus, though now a very poor and mean village; and may denote the magnificence and splendour of this church state, at least in name and figure, it has appeared in, in the world; though now in a very low and mean condition, and may be worse before the spiritual reign of Christ begins in the next period: there may be some allusion in the name of this church to the precious stone "sarda", which, Pliny says (f), was found about Sardis, and had its name from hence; the same with the Sardian stone in Revelation 4:2. This stone, naturalists say (g), drives away fear, gives boldness, cheerfulness, and sharpness of wit, and frees from witchcrafts and sorceries; which may be expressive of the boldness and courage of the first reformers; of the cheerfulness, joy, and pleasure, which appeared in their countenances, and which they spread in others by preaching the doctrines of the Gospel; and of those excellent gifts and talents both of nature, learning, and grace, by which they were fitted for their service; and of their being a means of delivering men from the witchcrafts of Jezebel, and the sorceries of the whore of Rome: and perhaps some allusion may be in this name, as is thought by Cocceius, to the Hebrew word "sarid", which signifies a "remnant", since in this church state there was a remnant according to the election of grace, a few names, whose garments were undefiled; or to the word "sered", which signifies a carpenter's rule or line; since the first reformers were endeavouring to bring every doctrine and practice to the rule and line of God's word: these things saith he that hath the seven spirits of God; the fulness and perfection of the gifts and graces of the Spirit of God, as in Revelation 1:4, which Christ, as Mediator, has without measure, and are at his dispose, and which he, having received for men, gives unto them; and at the time of the Reformation bestowed them on many eminent servants of his in a very plenteous manner; for which reason he assumes this character in writing to this church: and the seven stars; the ministers of the Gospel; see Gill on Revelation 1:16, Revelation 2:1; these were filled by Christ at this time with evangelical light and knowledge; and were sent, and held forth by him as lights in the world; and were instruments in his hand for great good; and were wonderfully held, kept, and preserved by him, notwithstanding the greatness of their work, their weakness in themselves, and the power, rage, and fury of the antichristian party; Luther is a remarkable instance of this: Christ's making use of the same title here as in the epistle to the church at Ephesus, which represents the apostolic church, may show that this church state bore some degree of likeness to that, and that it was a sort of renewing of it: I know thy works; good works chiefly; the nature and imperfection of them; and also bad works: that thou hast a name that thou livest: the reformed churches have had a name for spiritual living, by faith on Christ's righteousness only for justification, that article being the great article of the Reformation: there was in them an appearance of liveliness, by their zeal for Gospel doctrine and worship, and a form of living according to godliness; they were esteemed, were celebrated, and famous for these things, especially for living by faith on Christ's righteousness: and art dead; or "but art dead"; for, the most part, or greater part of the members of these churches, are dead in trespasses and sins; and as for the rest, they are very dead and lifeless in their frames, in the exercise of grace, and in the discharge of duties; and under great spiritual declensions and decays, just as it were ready to die; and but few really alive in a spiritual sense, and especially lively, or in the lively exercise of grace, and fervent discharge of duty; yea, dead as to those things in which they had a name to live: and this seems to be our case now, who, it is to be hoped, are at, or towards the close of this period, (c) Euseb. Eccl. Hist. l. 4. c. 13. 26. & l. 5. c. 24. (d) Hist. Eccl. Magdeburg. cent. 3. c. 2. p. 3. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 7. p. 418. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4. cent. 9. c. 3. p. 3.((e) Smith. Notitia, p. 138. (f) Nat. Hist. l. 37. c. 7. Albert. Magn. de Reb. Metall. l. 2. c. 17. (g) Ruaeus de Gemmis, l. 2. c. 6. Albert. Magn. de Rebus Metall. l. 2. c. 17. Schroder. Pharmacopoeia, l. 3. c. 5. p. 18.
Vincent's Word StudiesSardis The capital of the ancient kingdom of Lydia. It was situated in a plain watered by the river Pactolus. The city was of very ancient origin. Herodotus (i., 84) gives the account of its siege and capture by Cyrus, and of its previous fortification by an old king, Meles. It was ruled by a series of able princes, the last of whom was Croesus, celebrated for his wealth and his misfortunes. In the earlier part of his reign he extended his dominion over the whole of Asia Minor, with the exception of Lycia and Cilicia. The Lydian rule was terminated by the conquest of Cyrus. From the Persians it passed into the hands of Alexander the Great, after which, for the next three hundred years, its fortunes are obscure. In b.c. 214 it was taken and sacked by Antiochus the Great after a siege of two years. The kings of Pergamus next succeeded to the dominion, and from them it passed into the hands of the Romans. In the time of Tiberius it was desolated by an earthquake, together with eleven or twelve other important cities of Asia, and the calamity was increased by a pestilence. Sardis was in very early times an important commercial city. Pliny says that the art of dyeing wool was invented there, and it was the entrept of the dyed woolen manufactures, carpets, etc., the raw material for which was furnished by the flocks of Phrygia. It was also the place where the metal electrum was procured. Gold was found in the bed of the Pactolus. Silver and gold coins are said to have been first minted there, and it was at one time known as a slave-mart. The impure worship of the goddess Cybele was celebrated there, and the massive ruins of her temple are still to be seen. The city is now a heap of ruins. In 1850 no human being found a dwelling there. The seven Spirits of God See on Revelation 1:4.
Geneva Study BibleAnd unto the angel of the church in {a} Sardis {1} write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a {b} name that thou livest, and art dead. (a) Sardis is the name of a most flourishing and famous city, where the kings of Lydia kept their courts. (1) The fifth passage is to the pastors of Sardis. The introduction is taken from Re 1:4,16. (b) You are said to live, but are dead indeed.
People's New Testament 3:1 The Epistles to the Seven Churches Continued SUMMARY OF REVELATION 3: Letter to the Church at Sardis, the Spiritually Dead Church. Letter to the Tried and Faithful Church of Philadelphia. Letter to the Lukewarm Church of Laodicea. THE CHURCH AT SARDIS The church in Sardis. The city of Sardis, once the capital of the great kingdom of Lydia and the home of Croesus, the rich king, lay in the interior nearly a hundred miles east of Smyrna and Ephesus. Though it had lost its former greatness it was still a considerable city in the first century. The church there was planted, no doubt, by some of the companions of Paul. The former city has now ceased to exist, and only extensive ruins remain to testify of its greatness. Like the church at Ephesus, which had lost its first love, the Sardian church which had a name to live and was dead, has had its lampstand removed for many centuries. He that hath the seven Spirits of God. See notes on Re 1:4,16. The perfect number seven denotes fulness. He hath the fulness of the Spirit whom he sends into the earth to do his work. Thou hast a name that thou livest, and art dead. Though nominally Christian and living the Christian life, they were really spiritually dead.
Wesley's Notes 3:1 The seven spirits of God - The Holy Spirit, from whom alone all spiritual life and strength proceed. And the seven stars - which are subordinate to him. Thou hast a name that thou livest - A fair reputation, a goodly outside appearance. But that Spirit seeth through all things, and every empty appearance vanishes before him.
Scofield Reference NotesMargin angel See Scofield Note: "Heb 1:4".
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 3 Re 3:1-22. The Epistles to Sardis, Philadelphia, and Laodicea. 1. Sardis-the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24]. he that hath the seven Spirits of God-that is, He who hath all the fulness of the Spirit (Re 1:4; 4:5; 5:6, with which compare Zec 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession. and the seven stars-(Re 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves. name . livest . dead-(1Ti 5:6; 2Ti 3:5; Tit 1:16; compare Eph 2:1, 5; 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Re 3:17), but it is not written that she had a high name among the other churches, as Sardis had.
Matthew Henry's Concise Commentary3:1-6. The Lord Jesus is He that hath the Holy Spirit with all his powers, graces, and operations. Hypocrisy, and lamentable decay in religion, are sins charged upon Sardis, by One who knew that church well, and all her works. Outward things appeared well to men, but there was only the form of godliness, not the power; a name to live, not a principle of life. There was great deadness in their souls, and in their services; numbers were wholly hypocrites, others were in a disordered and lifeless state. Our Lord called upon them to be watchful against their enemies, and to be active and earnest in their duties; and to endeavour, in dependence on the grace of the Holy Spirit, to revive and strengthen the faith and spiritual affections of those yet alive to God, though in a declining state. Whenever we are off our watch, we lose ground. Thy works are hollow and empty; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God. There are not inward affections suitable to outward acts and expressions; when the spirit is wanting, the form cannot long remain. In seeking a revival in our own souls, or the souls of others, it is needful to compare what we profess with the manner in which we go on, that we may be humbled and quickened to hold fast that which remains. Christ enforces his counsel with a dreadful threatening if it should be despised. Yet our blessed Lord does not leave this sinful people without some encouragement. He makes honourable mention of the faithful remnant in Sardis, he makes a gracious promise to them. He that overcometh shall be clothed in white raiment; the purity of grace shall be rewarded with the perfect purity of glory. Christ has his book of life, a register of all who shall inherit eternal life; the book of remembrance of all who live to God, and keep up the life and power of godliness in evil times. Christ will bring forward this book of life, and show the names of the faithful, before God, and all the angels, at the great day.
Matthew Henry's Whole Bible CommentaryChapter 3 Here we have three more of the epistles of Christ to the churches: I. To Sardis (v. 1-6). II. To Philadelphia (v. 7-13). III. To Laodicea (v. 14 to the end). Verses 1-6 Here is, I. The preface, showing, 1. To whom this letter is directed: To the angel of the church of Sardis, an ancient city of Lydia, on the banks of the mountain Tmolus, said to have been the chief city of Asia the Less, and the first city in that part of the world that was converted by the preaching of John; and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without any church or ministry. 2. By whom this message was sent-the Lord Jesus, who here assumes the character of him that hath the seven spirits of God, and the seven stars, taken out of ch. 1:4, where the seven spirits are said to be before the throne. (1.) He hath the seven spirits, that is, the Holy Spirit with his various powers, graces, and operations; for he is personally one, though efficaciously various, and may be said here to be seven, which is the number of the churches, and of the angels of the churches, to show that to every minister, and to every church, there is a dispensation and measure of the Spirit given for them to profit withal-a stock of spiritual influence for that minister and church to improve, both for enlargement and continuance, which measure of the Spirit is not ordinarily withdrawn from them, till they forfeit it by misimprovement. Churches have their spiritual stock and fund, as well as particular believers; and, this epistle being sent to a languishing ministry and church, they are very fitly put in mind that Christ has the seven spirits, the Spirit without measure and in perfection, to whom they may apply themselves for the reviving of his work among them. (2.) He hath the seven stars, the angels of the churches; they are disposed of by him, and accountable to him, which should make them faithful and zealous. He has ministers to employ, and spiritual influences to communicate to his ministers for the good of his church. The Holy Spirit usually works by the ministry, and the ministry will be of no efficacy without the Spirit; the same divine hand holds them both. II. The body of this epistle. There is this observable in it, that whereas in the other epistles Christ begins with commending what is good in the churches, and then proceeds to tell them what is amiss, in this (and in the epistle to Laodicea) he begins, 1. With a reproof, and a very severe one: I know thy works, that thou hast a name that thou livest, and art dead. Hypocrisy, and a lamentable decay in religion, are the sins charged upon this church, by one who knew her well, and all her works. (1.) This church had gained a great reputation; it had a name, and a very honourable one, for a flourishing church, a name for vital lively religion, for purity of doctrine, unity among themselves, uniformity in worship, decency, and order. We read not of any unhappy divisions among themselves. Every thing appeared well, as to what falls under the observation of men. (2.) This church was not really what it was reputed to be. They had a name to live, but they were dead; there was a form of godliness, but not the power, a name to live, but not a principle of life. If there was not a total privation of life, yet there was a great deadness in their souls and in their services, a great deadness in the spirits of their ministers, and a great deadness in their ministrations, in their praying, in their preaching, in their converse, and a great deadness in the people in hearing, in prayer, and in conversation; what little life was yet left among them was, in a manner, expiring, ready to die. 2. Our Lord proceeds to give this degenerate church the best advice: Be watchful, and strengthen the things, etc., v. 2. (1.) He advises them to be upon their watch. The cause of their sinful deadness and declension was that they had let down their watch. Whenever we are off our watch, we lose ground, and therefore must return to our watchfulness against sin, and Satan, and whatever is destructive to the life and power of godliness. (2.) To strengthen the things that remain, and that are ready to die. Some understand this of persons; there were some few who had retained their integrity, but they were in danger of declining with the rest. It is a difficult thing to keep up to the life and power of godliness ourselves, when we see a universal deadness and declension prevailing round about us. Or it may be understood of practices, as it follows: I have not found thy works perfect before God, not filled up; there is something wanting in them; there is the shell, but not the kernel; there is the carcase, but not the soul-the shadow, but not the substance. The inward thing is wanting, thy works are hollow and empty; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God; there are not inward affections suitable to outward acts and expressions. Now when the spirit is wanting the form cannot long subsist. (3.) To recollect themselves, and remember how they have received and heard (v. 3); not only to remember what they had received and heard, what messages they had received from God, what tokens of his mercy and favour towards them, what sermons they had heard, but how they had received and heard, what impressions the mercies of God had made upon their souls at first, what affections they felt working under their word and ordinances, the love of their espousals, the kindness of their youth, how welcome the gospel and the grace of God were to them when they first received them. Where is the blessedness they then spoke of? (4.) To hold fast what they had received, that they might not lose all, and repent sincerely that they had lost so much of the life of religion, and had run the risk of losing all. 3. Christ enforces his counsel with a dreadful threatening in case it should be despised: I will come unto thee as a thief, and thou shalt not know the hour, v. 3. Observe, (1.) When Christ leaves a people as to his gracious presence, he comes to them in judgment; and his judicial presence will be very dreadful to those who have sinned away his gracious presence. (2.) His judicial approach to a dead declining people will be surprising; their deadness will keep them in security, and, as it procures an angry visit from Christ to them, it will prevent their discerning it and preparing for it. (3.) Such a visit from Christ will be to their loss; he will come as a thief, to strip them of their remaining enjoyments and mercies, not by fraud, but in justice and righteousness, taking the forfeiture they have made of all to him. 4. Our blessed Lord does not leave this sinful people without some comfort and encouragement: In the midst of judgment he remembers mercy (v. 4), and here (1.) He makes honourable mention of the faithful remnant in Sardis, though but small: Thou hast a few names in Sardis which have not defiled their garments; they had not given into the prevailing corruptions and pollution of the day and place in which they lived. God takes notice of the smallest number of those who abide with him; and the fewer they are the more precious in his sight. (2.) He makes a very gracious promise to them: They shall walk with me in white, for they are worthy-in the stola, the white robes of justification, and adoption, and comfort, or in the white robes of honour and glory in the other world. They shall walk with Christ in the pleasant walks of the heavenly paradise; and what delightful converse will there be between Christ and them when they thus walk together! This is an honour proper and suitable to their integrity, which their fidelity has prepared them for, and which it is no way unbecoming Christ to confer upon them, though it is not a legal but a gospel worthiness that is ascribed to them, not merit but meetness. Those who walk with Christ in the clean garments of real practical holiness here, and keep themselves unspotted from the world, shall walk with Christ in the white robes of honour and glory in the other world: this is a suitable reward. III. We now come to the conclusion of this epistle, in which, as before, we have, 1. A great reward promised to the conquering Christian (v. 5), and it is very much the same with what has been already mentioned: He that overcometh shall be clothed in white raiment. The purity of grace shall be rewarded with the perfect purity of glory. Holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree. Now to this is added another promise very suitable to the case: I will not blot his name out of the book of life, but will confess his name before my Father, and before his angels. Observe, (1.) Christ has his book of life, a register and roll of all who shall inherit eternal life. [1.] The book of eternal election. [2.] The book of remembrance of all those who have lived to God, and have kept up the life and power of godliness in evil times. (2.) Christ will not blot the names of his chosen and faithful ones out of this book of life; men may be enrolled in the registers of the church, as baptized, as making a profession, as having a name to live, and that name may come to be blotted out of the roll, when it appears that it was but a name, a name to live, without spiritual life; such often lose the very name before they die, they are left of God to blot out their own names by their gross and open wickedness. But the names of those that overcome shall never be blotted out. (3.) Christ will produce this book of life, and confess the names of the faithful who stand there, before God, and all the angels; he will do this as their Judge, when the books shall be opened; he will do this as their captain and head, leading them with him triumphantly to heaven, presenting them to the Father: Behold me, and the children that thou hast given me. How great will this honour and reward be! 2. The demand of universal attention finishes the message. Every word from God deserves attention from men; that which may seem more particularly directed to one body of men has something in it instructive to all. |
