[And unto the Angel of the Church in Sardis, write, etc.]. Sardis was a city in Lydia, where King Cræsus sometime had his court and residence, in which city the gospel also was preached, ad had good success, for there was this church planted, among whom the holy ordinances were administered; neither were any such errors in doctrine, nor evil deeds in conversation, charged by Christ upon the ministers of this church, or members thereof, as was found in Ephesus, Pergamos, and Thyatira. This church had some renown, and name of praise among the churches of God, yet all was not well, some among them were dead, and others ready to die. The titles which Christ take here unto himself in the inscription of this epistle, are two. First, [He that hath the seven Spirits of God]. See exposition of chapter 1 verse 4. Secondly, and [the seven Stars]. See chapter 1 verse 16 and 20.

[I know thy works, that thou hast a name, that thou livest and art dead]. By a [name] to live, is meant, the great and honorable esteem which other churches of saints and ministers of Christ had of this church, her ministers and members. For, first, the appearance of the graces and gifts of the Spirit of God, which did shine forth and were perspicuous in some of the ministers of this church, made her renowned among other churches (as Ezek. 16:14). Secondly, the soundness of doctrine, purity of gospel-administrations in the worship of God, and the strictness of discipline in this church, did give her a name and a praise among other churches (as Zeph. 3:20). [And are dead]. Whatsoever were the apprehensions which other churches had of this, or whatever her own ministers and members did esteem of her state and condition, yet our Lord Jesus (who best new the present state of this church) testified, that there was not that reality and sincerity found in some of her ministers or members that ought to be in the church of God; for some of her ministers or members were dead in trespasses and sins (as Eph. 2:1,5; Col. 2:13), others were ready to die; withering, decaying, backsliding, and much deadness, was seen by Christ among them.

Here followeth the directions that Christ gives this church, in order to their recovery out of that dead state and decaying condition that they were in, which directions are two sorts; the first respecteth their present duty, and their future behavior or carriage for the time to come. [Be watchful], which doth more especially concern the Ministers of the church who are her watchman (Ezek. 3:17; 33:2,6,7), and watch for their souls (Heb. 13:17), which doth imply, that they were not so diligent in this duty as they ought to be; for there were some poor and precious souls under their charge in this church, who were neglected, and not so looked after, not watched over, as they ought to be. The Second direction respecteth what was past, and teacheth them what to do in regard to that. [And strengthen the things which remain] is meant, First, some remainders of the work of God’s Holy Spirit and word in the hearts of some members of this church, which the ministers did not endeavor to nourish, cherish, and establish, as they should have done; and so partly through the security of those weak members, and partly through the negligence and carelessness of their ministers not visiting them, and not inquiring into their backsliding condition, they were ready to die: Or, Secondly, some work, or beginning of grace in some poor souls, which was the fruits of the ministry; and these poor souls, not being fed with the sincere milk of the word, and nourished up with good and sound doctrine, began to decay and cool, and were ready to die; that is, to cast away their confidence, to give over their hopes, and comforts and promises; and so began to decay in their gifts, to cool in their affections, and to neglect holy duties, in which respect they are said to be [ready to die].

[The things which remain], to wit, the Spiritual gifts that remained, the saving grace that remained, the saving grace that remained, the heavenly comforts that remained, the holy duties that remained, the lively affections that remained, and the gracious desires, heart-pantings, soul-longings, and sincere hungerings, thirstings, sighnings, groanings, mournings, and feelings after Christ, which remained, (though ready to die and to be extinguished) ought to be strengthened, First, by spiritual counsel (Isa. 35:3,4). Strengthen ye the weak hands, and confirm the feeble knees, say to them that are of a sorrowful heart, be strong. Secondly, by spiritual food; administering a word in season to the weary soul (as Zech. 10:12). And I will strengthen them in the Lord, and they shall walk up and down in hisname.

[For I have not found thy works perfect before God]. Here followeth the reasons of Christ’s former counsel and direction. Christ had examined and tried the works of this angel and church, and found some imperfection in them, whereupon he bears this testimony against them. There are three things necessary to make any perfect in the sight of God. First, It must be a work of faith, to wit, such a work as God hath commanded in his word; and the work of God must be the ground of our faith (Heb. 11:6). For whatsoever is not of faith is sin (Rom. 14:23). Secondly, It must be a labor of love, that is, the love of Christ must constrain believers to be fruitful and laborious in every good work, else it will not be acceptable to God, duties done from a principle of love to Christ, and service done from the same spiritual love to the saints, are well-pleasing to God (Heb. 6:10). Thirdly, It must be done in singleness and sincerity of heart (2 Cor. 1:12).

And especially the angel’s work (or the work of the ministry) must be done, First, in sincerity (2 Cor. 2:17; 1 Cor. 2:3,5). Secondly, with zeal to God’s glory: And, thirdly, with affection to the souls of the people (Col. 4:12,13), by improving all their ministerial gifts, graces, and abilities to the utmost; making full proof of their ministry for the conversion of sinners unto Christ, the edification of the saints in faith, love, and good works; and the feeding, ruling the church according to the word of God (2 Tim. 4:5; 1 Tim. 4:13,14,15; Col. 1:28,29; Col. 4:17). Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

[Remember therefore how thou hast received and heard, etc.]. This verse contains another word of counsel, which consists of theses particular directions. First, to call to mind what they had heard and received. Secondly, to retain and hold fast what remains: And, thirdly, to repent wherein they had been defective. That which they had received, was, first, the gospel (1 Cor. 15:1). Secondly, Jesus Christ (Col. 2:6).Thirdly, the Holy Spirit. Fourthly, saving and sanctifying grace. Fifthly, spiritual gifts: And, sixthly, commandments how to walk and please God (1 Thess. 4:1,2; Phil. 4:8,9). Those things which ye have both learned, received and heard, etc.

[Hold fast]. First, The form of sound words (2 Tim. 1:13). Secondly, the profession of faith (Heb. 10:23), also, your Christian confidence and hope (Heb. 3:6). And, thirdly, all spiritual good things received (1 Thess. 5:21). [And Repent]. First, that which the angel and this church were to repent of, was their formality; for there appeared much more of the form of godliness amongst them than of the power (2 Tim. 3:5). Secondly, the hypocrisy of some that seemed to be what indeed they were not; they seemed to be religious, they had a name to live amongst men, but their works were not perfect in the sight of God.

[If therefore thou shalt not watch]. Here followeth a sharp threatening, whereby Christ presseth his former exhortation and direction to be watchful (v. 2, See exposition of that verse). This communication is amplified by a secret and sudden visitation; [I will come on thee as a thief, etc.]. This visitation threatened here, is general, and may include any one, yea, every one of the former corrections wherewith Christ visited the other churches (chap. 2:5,16,22). To come [as a thief], is to come with sudden destruction (1 Thess. 2:5; 3:6). Therefore let us not sleep as do others, but watch, be sober (Rev. 16:15). [And thou shalt not know what hour I will come upon thee]. This notes the secrecy of Christ’s visitation; At an hour when they think not of it, or in an our that they know not of, will Christ come upon them, and visit them with his corrections and judgments.

This verse contains a word of consolation, and encouragement unto this angel and church from Christ; which consists of three parts. First, a description of the persons in this church whom Christ would comfort. Secondly, the promise that he makes concerning them: And, thirdly, the reason Christ gives why he makes this gracious promise.

The persons were some eminent and noted men among the ministers and members of that church; therefore [names] are here put for persons, or men of name, to wit, some in this church, which were more excellent for grace and holiness than the rest in Sardis. Lot and Job, in their generation, or such as Judas surnamed Barsabas, and Silas, who were the chief men among the brethren (Acts 15:22), and so the word names is put for persons or men of name Among the disciples of Christ, there were above five hundred brethren met together at once, that is, at one time, and in one place, unto whom Jesus Christ did appear after his resurrection (1 Cor. 15:6,7), where, of them a hundred and twenty (Acts 1:15), were the number of names or number of the men of name. So those persons here in this church of Sardis, though very eminent above others, yet they were but few. [A few Names], the special notice of them, for the encouragement of this angel and church, as well as for their particular commendation. [Thou hast a few Names even in Sardis]. And for a minister to have but a few members in the church, who are eminent for grace and holiness is more commendable, and more comfortable, than to have many that have a name to live, and are yet dead, and a few that are indeed alive, but their works, duties and gifts, withering, decaying, and ready to die.

[Which have not defiled their garments]. By [garments] we may not understand their outward profession, and form of godliness only, (no, nor chiefly), for in that respect, there were some formal professors in this church, who seemed as religious, and were eminent for gifts and parts; for they had a name to live, although some of them might be hypocrites (Isa. 33:14), and denied the power of Godliness, and so defiled the garments of their profession, etc. But by [garments] here is meant their white robes, even that inward purity of heart, and that spiritual power of Godliness in their life, which is called the brides array of fine linen, clean and white, which is the righteousness of saints (Rev. 19:8), to wit, of Christ’s righteousness, of justification, sanctification and holiness; the saint’s garments of salvation (Isa. 16:10), which these [few] kept undefiled, unspotted, uncorrupted, unpolluted, that is, pure and clean by faith (Acts 15:9), not only in the sight of men, but also in the sight of God. Not that these few eminent saints in Sardis lived without sin in the sight of god, or that they kept their garments of fine linen so white and clean, that they were never defiled in any respect; but they were not polluted, corrupted, nor defiled with such enormities as others were, which were not the spots of God’s children (Deut. 32:5). And, if at any time they contracted any filth of sin upon their fine Linen, then they washed their Robes, and made them white in the blood of Christ (Rev. 7:13,14).

[And they shall walk with me in white]. Here Christ promised those saints in Sardis two things. First, communion and fellowship with himself, signified by walking with Christ (Cant. 2:4,5,6). He brought me into the Banqueting-house, and his Banner over me was love; (compare Col. 2:6 with 1 John 1:3). In which walking and communion with Christ the saints enjoy his spiritual presence in his word preached, and in his holy ordinances administered unto them, which fills them with joy and peace through believing (Ps. 16:15). In thy presence is fullness of joy. Secondly, conformity unto Christ; Christ was cloathed in white raiment (Matthew 17:2; Rev. 19:8,14) and his saints shall be cloathed also in white (Rev. 19:8,14), that is, they shall be like Christ. What marvelous love is this — that we shall be like him? (1 John 3:1).

[For they worthy]. Not in themselves, with respect to any merit of their own; for when we have done all, we are unprofitable servants, because we have left something of our duty undone; and also, because we have done our Master’s will no better. The saints can merit nothing of God (Job 9:15,21, 23; 35:7), but yet they may be accounted worthy, First, through God’s gracious acceptance of their persons and services in his Son Jesus Christ; in which respect, as the saints are said to be righteous in Christ, so they may be said to be worthy in Christ, that is, so accounted of God. Secondly, through that meetness which is found in the saints to partake of Christ’s favor and free-grace, to walk with him in white, Christ having granted them to be clothed in fine linen, clean and white (Rev. 19:8), and they being watchful to keep their garments undefiled (as these few did), he is well-pleased to account them worthy, that is meet [to walk with him in white]. And the Greek word here used, is translated meet (Matthew 3:8), meet or suitable unto repentance. And indeed, there was in some proportion a meetness in those few saints in Sardis, even in Christ’s own gracious and righteous judgment, to walk with him in white who had kept their garments undefiled.

[He that overcometh, etc.]. This is one of the promises which Christ made to him that overcometh, whether he was any one of the ministers or members of this church, or of any other church of saints, or any particular Christian whosoever, that did or shall repent of his cooling, decaying, and backsliding condition, and be watchful, and so recover and overcome the world, Satan, and sin; and also overcome the beast, and get victory over his image, his name, his mark, and the number of his name, [the same shall be clothed in white raiment], that is as before, he shall have communion with Christ; and be arrayed like the bride in fine linen, clean and white (Rev. 19:8). Though they had defiled their garments with their defection and decaying, being ready to die, yet they should recover and wash their robes, and make them white in the blood of the Lamb, and so shall walk with him in white, or [shall be clothed in white raiment; and I will not blot out his name out of the book of Life]. By [the book of life], is meant, First, the decree of Gods election (Phil. 4:3]. Whole names are in the book of life, that is, in the record or decree of election. Secondly, Christ’s record or memorial of those that the Father hath given to him before the foundation of the world, which is called the Lamb’s Book of Life (Rev. 21:17). Thirdly, the gospel and new covenant of grace, according to which, every one that liveth under that dispensation, shall be judged at the last day (Compare Rom. 2:16 with Rev. 20:12). Now Christ promising him that overcomes, that he [will not blot out his name out of the book of life], doth mean, that he will not put his name out of his memorial, but bear his name upon his breast-plate among the names of all the Israel of God, as a perpetual memorial before the Father, as one of the election of grace, whom the Father gave unto him before the foundation of the world; and he shall be judged at the last day according to the gospel, and new covenant of the grace of God, whose name is written in the book of life.

[But I will confess his name before my Father, and before his Angels]. To wit, in the day of judgment Jesus Christ will own him that overcometh, and acknowledge him before God his Father, and before all his holy angels: That he is one of the election of grace, whom God the Father gave unto his Son Jesus Christ, for whom Christ laid down his life; and hath promised him eternal life (Titus 1:2). In hope of eternal life, which God that cannot lie, promised before the world began (1 John 2:25). And this is the promise which he hath promised us, even eternal life; (also 1 John 5:11,12) And this is the Record, that is to say, The Holy Scripture is the book of record that God hath given us, (namely, who believe) eternal Life; and this life is in his Son, and that he that hath the Son hath this life.

See the exposition upon the 3rd verse of the 1st chapter, and the 7th verse of the 2nd chapter.

[And to the Angel of the Church in Philadelphia, write, etc.]. Philadelphia (that is brotherly love, so named by one Attalus Philadelphias) a was a City in Mysia, poor and mean, in comparison of some other Cities in Asia; and yet famous for one of the most pure and uncorrupted Churches in Asia. Smyrna and Philadelphia were the poorest and weakest among all the Churches in Gifts and other Externals, but they were the most rich and excellent in spirituals.

The Titles which Christ here taketh to himself, are, First, Some Attributes of his Divine Nature, [he that is holy, he that is true]; and Secondly, Some Characters of his Kingly Power, and the Dignity of his Mediatorial Kingdom: [He that hath the key of David], and the execution thereof; [He that openeth, and no man shutteth; and shutteth, and no man openeth].

[He that is holy]. Christ is the holy one, that is, the holy God (Isa. 43:14,15), I am the Lord your holy ONE, the Creator of Israel, your King: And Christ is the holy one, that is, the holy Child or Son of God (acts 4:27,30; Mark 1:24). The holy ONE of God (Acts 3:14). The holy ONE and the just ONE, for Christ was holy, and without Sin.

[He that is true]. Christ is the true God (John 1:1), very God (1 John 5:20), who is God blessed for ever (Rom. 9:5), the only wise God our Savior (Jude 25), and the faithful and true witness (Rev. 1:5; 3:14; 19:11; and Revelation 6:10, O Love, holy and true; and John 14:6, I am the Way, the Truth and the Life. Christ is the true living way unto the Father.

[He that hath the key of David], is meant the Dominion and kingdom of his Father David (Isa. 22:21,22,23). And the key of the House of David will I lay upon his shoulder: And he shall be for a glorious Throne to his Father’s house. And, Isaiah 9:6,7, And the Government shall be upon his shoulder: —Upon the Throne of David, and upon his Kingdom, to order it, and to establish it with Judgment and with Justice. Luke 1:31, 32, 33, And the Lord shall give unto him the Throne of his Father David, —And of his Kingdom they shall be no end.

Christ, as Mediator, shall have absolute Power and Dominion over all the Nations and Kingdoms of the World (Dan. 7:13,14,27; Zech. 14:9; Rev. 11:15). And that Nation, and that Kingdom that will not serve him, shall be destroyed (Isa. 60:12; Luke 11:14,27).

[He that openeth, and no man shutteth, and shutteth, and no man openeth]. Christ openeth the eyes of the blind and the ears of the deaf, saying, Hear ye deaf, and look ye blind, etc. (Isa. 42:7,18; Ps. 119:18). He opens the understanding (Luke 24:45; Eph. 1:18), yea, he openeth the Heart (Acts 16:14), and no man shutteth, or can shut those Ears, Eyes, Understandings and Hearts, which he openeth; and if he open not, no man can open (Rev. 5:1,2,3,4,5). None could open the Sealed Book but the root of David, to wit, Jesus Christ, who [hath the key of David]. And the vision of all is become unto you as the words of a book that is Sealed, which they deliver unto one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is Sealed, etc. (Isa. 29:11,12). If Christ shut, none can open. Job 12:14, He that shutteth up a man, and there can be no opening; and Job 11:10 and Psalm 88:8, I am shut up, and I cannot come forth.

[I know thy works, etc.]. This is not only a testimony of Christ’s omniscience, common to all the Churches, but also of Christ’s approbation, peculiar to the Church of Smyrna, and this of Philadelphia. [Thy works], both the Work of the Ministry in all their Administrations, and the Work of Grace, Faith, Love, Patience, and every good Work that was dine by any Minister or Member of this Church, according to the Will of God. Christ took notice thereof, owns it, acknowledgeth it, and approves of it; yea, and will Crown it with acceptance, and reward of Grace and Glory. See the Exposition upon the 2nd , 9th and 19th verses of Chapter 2.

[Behold, I have set before thee an open door]. By [an open door] is meant an effectual and successful opportunity and season for the Preaching of the Gospel, and Administration of the Ordinances of God, both for the Edification of the whole Body there implanted, The Ministers of this Church had a door of utterance opened unto them to speak the mystery of Christ (Col. 4:3), and the Members and other Hearers had a door of entrance opened to them to receive the Gospel, not as the Word of Men, but as it is indeed the Word of God (1 Thess. 2:13), so that the Word of God had a free course, and was glorified (2 Thess. 3:1) in which respect; it is said, that a great door and effectual was opened unto the Apostle (1 Cor. 16:9).

[And no man can shut it]. None could hinder the Progress of the Gospel, nor the Liberty and Privileges of the Church, either to silence her Ministers, (for the Stars are in Christ’s hand) nor Persecute her Members so as to disperse and scatter them; for Christ walked in the midst of the Golden Candlesticks. And therefore, none could remove this Candlestick out of its place, nor shut this door, which Christ had opened; which was an eminent proof of the power of the key of David, which Christ had, and here exercised in this Church of Philadelphia.

[For thou hast a little strength], to wit, of Faith and Grace, which was manifested in two particulars; First, In keeping Christ’s Word. Secondly, In not denying Christ’s Name. See the Exposition upon Chapter 2 verse 13.