Notes on the New Testament, Explanatory and Practical: Revelation. Albert 1798-1870 Barnes
of what individual Christian, is not this true? Whom might not the Saviour approach with the same language? It was true, however, in a marked and eminent sense, of the church at Sardis.
3 Remember145 therefore how thou hast received and heard; and hold fast, and 146repent. If therefore thou shalt not watch, I will come on thee 147as a thief, and thou shalt not know what hour I will come upon thee.
3. Remember therefore how thou hast received. This may refer either to some peculiarity in the manner in which the gospel was conveyed to them—as, by the labours of the apostles, and by the remarkable effusions of the Holy Spirit; or to the ardour and love with which they embraced it; or to the greatness of the favours and privileges conferred on them; or to their own understanding of what the gospel required, when they were converted. It is not possible to determine in which sense the language is used; but the general idea is plain, that there was something marked and unusual in the way in which they had been led to embrace the gospel, and that it was highly proper in these circumstances to look back to the days when they gave themselves to Christ. It is always well for Christians to call to remembrance the “day of their espousals,” and their views and feelings when they gave their hearts to the Saviour, and to compare those views with their present condition, especially if their conversion was marked by anything unusual. ¶ And heard. How thou didst hear the gospel in former times; that is, with what earnestness and attention thou didst embrace it. This would rather seem to imply that the reference in the whole passage is to the fact that they embraced the gospel with great ardour and zeal. ¶ And hold fast. (1) Hold fast the truths which thou didst then receive; (2) hold fast what remains of true religion among you. ¶ And repent. Repent in regard to all that in which you have departed from your views and feelings when you embraced the gospel. ¶ If therefore thou shalt not watch. The speaker evidently supposed that it was possible that they would not regard the warning; that they would presume that they would be safe if they refused to give heed to it, or that by mere inattention and indifference they might suffer the warning to pass by unheeded. Similar results have been so common in the world as to make such a supposition not improbable, and to make proper, in other cases as well as that, the solemn threatening that he would come suddenly upon them. ¶ I will come on thee as a thief. In a sudden and unexpected manner. See Notes on 1 Th. v. 2. ¶ And ye shall not know what hour I will come upon thee. You shall not know beforehand; you shall have no warning of my immediate approach. This is often the way in which God comes to men in his heavy judgments. Long beforehand, he admonishes us, indeed, of what must be the consequences of a course of sin, and warns us to turn from it; but when sinners refuse to attend to his warning, and still walk in the way of evil, he comes suddenly, and cuts them down. Every man who is warned of the evil of his course, and who refuses or neglects to repent, has reason to believe that God will come suddenly in his wrath, and call him to his bar, Pr. xxix. 1. No such man can presume on impunity; no one who is warned of his guilt and danger can feel that he is for one moment safe. No one can have any basis of calculation that he will be spared; no one can flatter himself with any probable anticipation that he will have time to repent when God comes to take him away. Benevolence has done its appropriate work in warning him—how can the Great Judge of all be to blame, if he comes then, and suddenly cuts the sinner off?
4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me 148in white: for they are worthy.
4. Thou hast a few names even in Sardis. See the analysis of the chapter. The word names here is equivalent to persons; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the divine commendation; a few who show that true religion may exist even when the mass are evil. Comp. Notes on Ro. xi. 4. ¶ Which have not defiled their garments. Comp. Notes on Jude 23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled. ¶ And they shall walk with me in white. White is the emblem of innocence, and is hence appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Comp. ch. vii. 9; xix. 8. ¶ For they are worthy. They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and proper that we should be received there. We have the character to which God has promised eternal life.
5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the 149book of life, but I will 150confess his name before my Father, and before his angels.
5. He that overcometh. See Notes on ch. ii. 7. ¶ The same shall be clothed in white raiment. Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy. ¶ And I will not blot out his name out of the book of life. The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps—a register of those who are to live for ever. The phrase “book of life” frequently occurs in the Bible, representing this idea. See Notes on Phi. iv. 3. Comp. Re. xv. 3; xx. 12, 15; xxi. 27; xxii. 19. The expression “I will not blot out” means, that the names would be found there on the great day of final account, and would be found there for ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honour to have the name enrolled in that book than in the books of heraldry—in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen that the world has produced. ¶ But I will confess his name, &c. I will acknowledge him to be my follower. See Notes on Mat. x. 32.
6 He that hath an ear, let him hear what the Spirit saith unto the churches.
6. He that hath an ear, &c. See Notes on ch. ii. 7.
THE EPISTLE TO THE CHURCH IN PHILADELPHIA.
This epistle (ver. 7–13) comprises the following subjects: (1) The usual address to the angel of the church, ver. 7. (2) The reference to some attribute or characteristic of the speaker, ver. 7. He here addresses the church as one who is holy and true; as he who has the key of David, and who can shut and no one can open, and open and no one can shut. The representation is that of one who occupies a royal palace, and who can admit or exclude anyone whom he pleases. The reference to such a palace is continued through the epistle. (3) The usual declaration that he knows their works, and that he has found that they had strength, though but a little, and had kept his word, ver. 8. (4) A declaration that he would constrain some who professed that they were Jews, but who were of the synagogue of Satan, to come and humble themselves before them, ver. 9. (5) The particular promise to that church. He would keep them in the hour of temptation that was coming to try all that dwelt upon the earth, ver. 10. (6) The command addressed to them as to the other churches. He solemnly enjoins it on them to see that no one should take their crown, or deprive them of the reward which he would give to his faithful followers, ver. 11. (7) A general promise, in view of the circumstances in Philadelphia, to all who should overcome, ver. 12. They would be made a pillar in the temple of God, and go no more out. They would have written on themselves the name of his God, and the name of the holy city—showing that