Revelation 3:2 Komentář

Here we have three more of the epistles of Christ to the churches: I. To Sardis (Rev 3:1-6). II. To Philadelphia (Rev 3:7-13). III. To Laodicea (Rev 3:14 to the end).

INTRODUCTION TO REVELATION 3 This chapter contains the epistles to the churches at Sardis, Philadelphia, and Laodicea, and begins with that to Sardis; in which the sender describes himself by some things taken out of a former description of him; and gives an account of the state of this church; that her works were known by him, which were imperfect; and that she had the name of a living church, but was dead; wherefore she is exhorted to watchfulness and diligence, to remember how she had heard and received the Gospel, and to hold it fast, and repent of her sins: if not, he threatens to come as a thief unawares upon her, Rev 3:1, but excepts some few persons from this general account, who were not defiled with the corruptions of the majority, and who therefore should be favoured with communion with him, Rev 3:4, and then some gracious promises are made to persevering saints, and the epistle is concluded in the usual form, Rev 3:5. Next follows the epistle to the church at Philadelphia; in which the sender assumes some peculiar titles not before mentioned, taken from his holiness, truth, and power, Rev 3:7, signifies his approbation of her works; declares he had set before her an open door, which could not be shut; affirms she had a little strength, and commends her for keeping his word, Rev 3:8, and, for her encouragement, promises that some persons, formerly of bad characters, should come and worship before her, and should know what an interest she had in his love; and that since she had kept his word, he would keep her from an hour of temptation, which will be a trying time to all the world, Rev 3:9, and in consideration of his speedy coming, he exhorts her to hold fast what she had, that she might not lose her honour and glory; and promises the overcomer a fixed place and name in the house of God; and closes the epistle as the rest, Rev 3:11, and then follows the last epistle of all, which is that to the church at Laodicea; in which the sender describes himself by some characters taken from his truth and faithfulness, and from his eternity, power, and dominion, Rev 3:14, represents the members of this church as lukewarm, and very disagreeable to him, Rev 3:15, and as having a vain opinion of themselves, being ignorant of their real state and case, Rev 3:17, wherefore he gives them some wholesome counsel and advice, suitable to their condition, Rev 3:18, and whereas there were some among them he loved, he lets them know that his rebukes and chastenings were from love, and with a view to stimulate them to zeal, and bring them to repentance, which became them, Rev 3:19, and then he informs them where he was, what he expected from them, and what they might upon a suitable behaviour enjoy with him, Rev 3:20, and next promises to the overcomer great honour and glory, such as he had with his Father; and concludes the epistle in his usual manner, Rev 3:21.

Be watchful,.... Which may respect both ministers and members: the ministers of the Gospel, whose business is to watch over themselves, their conversation and doctrine, and watch every opportunity to preach it, and the success of their ministry; and that they do not grow careless, or be drawn aside through frowns or flatteries; and over others, as shepherds do, to know the state of their flock; as watchmen of cities to give the time of night, and notice of approaching danger; and to see that the laws of Christ's house are put in execution: and this may also respect the members of these churches, who ought to be watchful, and constant attenders on the word and ordinances, and in the duty of prayer; and should watch over themselves, their hearts, thoughts, affections, words, and actions, and against sin, Satan, the world, and false teachers: or "be awake"; which shows that both ministers and churches are asleep, or much inclined to it; which is the present case of both in this period of time: and strengthen the things which remain, that are ready to die; not good works; though these may be said to be ready to die when men grow weary of them, are lifeless in the performance of them, and want zeal for them; and may be said to be strengthened when men do their first works: nor the graces of the Spirit; for the whole work of grace remains, and though it is imperfect, yet no part is, or can be taken away from it; yea, there is an increase of it, though it may not be discerned; the work of grace cannot die, or be ready to die; there may be a decline as to the exercise of it, and a want of liveliness in it; and things may be ready to die in appearance, and in the apprehension of believers, but not in reality; and besides it is God's work, and not man's, to strengthen this: therefore they may intend the truths of the Gospel, which at the beginning of the Reformation were revived, and were preached with great life and liveliness; but towards the close of this state, as now, would be just ready to expire, to be almost lost, and dead, and buried, as they are; and which it becomes both ministers and members of churches to hold, and hold up, establish, and confirm: or else the rest of the members of this church may be meant, those of them that remained, that were not wholly sunk and apostatized; and yet were in a very faint and sickly state, scarce any life in them, ready to give up their religion and profession; which should be strengthened, by preaching the pure Gospel, by faithfully administering the ordinances of it, and by speaking comfortable and encouraging words to them. The Complutensian edition and some copies read, "which thou art about lose"; which seems a good reading; and the Arabic version, and some other copies, "which thou art going to reject": for I have not found thy works perfect before God; meaning that the reformers, and reformed churches, stuck where they first began; and did not carry their works neither with respect to doctrine, and especially with respect to discipline and worship, to a greater perfection, as they ought to have done: and however perfect they might appear before men, they were not so in the sight of the omniscient God, nor found so by Christ, before whom all things are naked and open: the Arabic version reads, "before me"; and the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, read, "before my God". This church, though she has departed from the corrupt church of Rome, and from her evil doctrines and practices; yet did not go on to that perfection which might have been expected and desired, and which would have rendered her praiseworthy, whereas she is now discommended. It is an observation of a Jewish writer (h), that "if one departs from an evil way, and does not do that which is good, he does not , "make his work perfect", and he is not pronounced blessed. (h) R. David Kimchi in Psal. i. 2.

And another Scripture says, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing, [Matthew 18:11] and has saved many by coming and calling us when hastening to destruction.

He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

The fifth class, company, or association of saints, sets forth men who are careless, and who are carrying on in the world other transactions than those which they ought-Christians only in name. And therefore He exhorts them that by any means they should be turned away from negligence, and be saved; and to this effect He says:- "Be watchful, and strengthen the other things which were ready to die; for I have not found thy works perfect before God." For it is not enough for a tree to live and to have no fruit, even as it is not enough to be called a Christian and to confess Christ, but not to have Himself in our work, that is, not to do His precepts.

But he says, Awaken from the sleep of sin and strengthen the things which remain, that are ready to die. Moreover, he says, short tasks and incomplete practices remain for you, having not fully died. Therefore, guard these things while alive, flowing already toward death. For to strengthen means to stabilize and support what is slack and prone to collapse. For none of your efforts is complete, but some have died, and others are about to die. Therefore, how you have received the faith and heard the word concerning it, and some of your works still live in your life. But repent concerning those that have died.

He rebukes those idle persons who do not trust in God with the whole mind and keep the right faith only hypocritically. They are Christians in name only. And so they are said to be living, but in fact they are dead. For that reason they are rebuked that they might be vigilant and strengthen what remains of that from which they had fallen. And so he urges them, “Remember what you received and heard, and repent.” He wishes that they remember the apostolic doctrine, and he warns them to preserve that which they received at the beginning of their faith and to repent of their past sins. And so he threatens whomever does not do this, “If you will not be vigilant, I will come like a thief, and you will not know at what hour I will come upon you.” The judgment of God will be sudden, and no one knows the secret hour when he intends to come.

“I will come like a thief.” This is reasonably written. For neither the death of any individual nor the common consummation is known to anyone. To those who are prepared, it will be the cessation of toil; however, to those who are unprepared, like a “thief” he will bring on spiritual death.

For I have not found your works perfect before my God. The works of a ruler are not perfect before God if he does not strive to rouse others, even if he seems blameless to men.

QUESTION: What is meant by for I find not thy works full before my God? ANSWER: A leader's works are not full before God if he does not strive to rouse others as well, however innocent he may seem to people.

And to the angel of the church of Sardis, write: These things saith he, that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast the name of being alive: but thou art dead. Be watchful and strengthen the things that remain, which were ready to die. The Lord has the seven spirits in a different way from the way he has the stars, for he has the sevenfold Spirit as an entity equal to him in the nature of the divinity, while he has the sevenfold Church as an entity subject to him in his power, as a servant. Now if he indicates that this angel, whether in the preachers or in some of his listeners, has the name of being alive through confession of faith alone, but is dead in works, how is it that he adds in order to warn the same, Be watchful, and strengthen the things that remain, which were ready to die? One should know therefore that he shows that he is partly dead through his faults, and partly alive through good works. Now how can someone be partly alive if he is dead, even because of one fault, if not because, if he rises again from sin through penance, he does not even lose, once he is alive, the good things he did when he was dead, because those things are themselves brought back to life with him? This is why he hears, Be watchful, and strengthen the things that remain, which were ready to die, which means, “If you come back to life in that part in which you are dead, you strengthen the other things that are still alive in you, in order that they do not die.” Alternatively, there are many people within the bosom of the Church who, keeping their lives from all fault, are considered alive by men, but are regarded as dead by God because their intention is not right, and these are told, Be watchful, and strengthen the things that remain, which were ready to die, as if they were told, “If you want the framework of your merits to be alive, watch the intention behind your works; pride will be alive.” For I find not thy works full before my God. That is, since the head, which is intention, has lost its vigor, the limbs, which are the merits, are by no means vigorous, full or plump, but they languish, meagre and almost dead.

Be watchful - Ye have lost ground by carelessness and inattention. Awake, and keep awake! Strengthen the things which remain - The convictions and good desires, with any measure of the fear of God and of a tender conscience, which, although still subsisting, are about to perish, because the Holy Spirit, who is the author of them, being repeatedly grieved, is about finally to depart. Thy works perfect - Πεπληρωμενα· Filled up. They performed duties of all kinds, but no duty completely. They were constantly beginning, but never brought any thing to a proper end. Their resolutions were languid, their strength feeble, and their light dim. They probably maintained their reputation before men, but their works were not perfect before God.

THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA. (Rev. 3:1-22) 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 (Rev 1:4; Rev 4:5; Rev 5:6, with which compare Zac 3:9; Zac 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-- (Rev 1:16, Rev 1:20). 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-- (Ti1 5:6; Ti2 3:5; Tit 1:16; compare Eph 2:1, Eph 2:5; Eph 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 (Rev 3:17), but it is not written that she had a high name among the other churches, as Sardis had.

Be--Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking." the things which remain--Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [ALFORD]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for Rev 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life. are--The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Rev 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain. perfect--literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting. before God--Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [JUAN D'AVILA]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Rev 11:10).