Revelation 3:2

Rev_3:2-3

Be watchful, and strengthen the things which remain, that are ready to die.

The evidences and causes of the decay of religion in the soul

I. When ones religion is decayed to dying remains.

1. Some things from whence ones religion may seem to be brought to dying remains, while really it is not so.

(1) The wearing away of violent affections and commotions of heart in religion, or the settling of flashes of affection.

(2) Ones not being able to go through with duties with that ease that sometimes they have done before.

(3) The marks of the decay of natural vigour left on religious duties.

(4) More felt stirring of corruption than before.

2. Some things that will evince ones religion to be brought to dying remains, whether they think it or not.

(1) When the conscience boggles not but at gross outbreakings.

(2) When ones conscience is strait in tile circumstantials of religion, but lax in the substantials of it.

(3) When there is any one thing lacking to the perfection of ones religion in parts.

(4) When folks strength against sin and temptation is abated: that is a plain indication of a decay, for the path of the just is as the shining light, that shineth more and more unto the perfect day (Pro_4:18).

(5) When the work of mortification is at a stand; the mans not watching his heart, and noticing the lusts rising there, and setting himself to mortifying them (Rom_8:13).

(6) When, though the duties of religion be kept up, yet spirituality in duties is gone.

(7) When one is become a stranger to the life of faith in Christ Jesus, what is left but dying remains.

II. What are the causes that bring ones religion to dying remains.

1. Unwatchfulness (Rev_3:2). Carelessness about ones body is ofttimes fatal to it; about ones substance, breeds a consumption in their estate; and unwatchfulness over the heart breeds a spiritual decay.

2. Spiritual sloth (Ecc_10:18). This is a bewitching sin, and if once Satan get men asleep on this enchanted ground, be sure they shall be robbed there.

3. Quenching of the Spirit (1Th_5:19).

4. Slacking in diligence about the duties of religion (Pro_19:15).

5. Doing anything with a doubting conscience, doubting whether the practice be lawful or not.

6. Worldliness and carnality. When one goes aside from God to the world, he lies down among the lions dens, and how can he come away without loss?

7. The entertaining of any one lust, or idol of jealousy (Psa_66:18).

III. Wherein lies the strengthening of things which remain, that are ready to die?

1. In blowing up the remaining spark that is ready to die out (2Ti_1:6).

2. In adding to the remains (2Pe_1:5-7). (T. Boston, D. D.)

The decline of religion--its causes and remedies

I. Causes.

1. A culpable inattention to the things which are necessary to preserve the spirit and life of religion.

(1) Inattention to the characteristic spirit of the gospel is highly injurious to the life of religion.

(2) Inattention to the means which God has appointed to preserve the life of personal religion, is a cause of its declension.

(3) The next thing necessary to maintain personal religion, is serious attention to the motives which the gospel inspires, the neglect of which forms a powerful cause of its decline.

(4) It is necessary also, in order to maintain the life of religion in the soul of individuals, that they should keep the principal design of the gospel in view; the neglect of this is one cause of its declension.

2. The pernicious influence of erroneous sentiments.

(1) One of the pernicious effects of erroneous sentiments is, that they induce those who are under their influence to be more attentive to speculative opinions than to personal religion.

(2) Their tendency is to make the Church less solicitous about the conversion of sinners to God, than the establishment of some favourite notions.

(3) Erroneous sentiments produce evil passions, and prevent unity of exertion, and thus tend towards the decline of the Church. Peace and unity are of high importance to the prosperity of a religious community; whatever tends to engender evil tempers is therefore very injurious, and hastens its decline.

(4) The introduction and prevalence of pernicious sentiments tend to fix an unfavourable character on the Church, and thus to prevent its prosperity, and hasten its decline.

(5) The Spirit of God is grieved, and withholds His gracious presence from the people.

3. The destructive influence of a worldly spirit.

(1) A worldly spirit is manifested when individuals or families struggle for preeminence.

(2) When property is suffered to have all undue influence in the affairs of the Church.

(3) When the members of the Church are attempted to be directed or governed more by the power and authority of its officers than by reason and Scripture--by love and persuasion.

(4) When there is a want of suitable submission and subordination in the members of the Church.

(5) The spirit of the world is manifested in a way very injurious to the Church, when its most prominent members so comply with the maxims and customs of the world as to have their Christian characters involved in that of the worldling and people of fashion.

4. The neglect of those Scriptural principles which were given by Christ for the direction and government of His Church.

(1) The neglect of the nature and importance of the Scriptural principles given for the guidance of the Church, often involves in it consequences injurious to the peace and prosperity of the body.

(2) One of the most important eases which imperatively requires an attention to right principles, is the choice of a minister. The decline of some Churches may be traced to imprudent steps taken on such an occasion.

(3) Another thing which leads to the decline of religion and the Church, is the neglect of Scriptural principles in the admission of members.

(4) The neglect of Scriptural principles in the conduct of the Church toward its minister sometimes operates as a cause of the decline of religion in that congregation.

(5) The neglect of Scriptural principles by the Church with regard to their conduct towards each other, is often a cause of its decline.

5. The next general cause is the prevalence of a fastidious and a false taste in matters of religion. A false taste may effect

(1) the simplicity,

(2) the unity, and

(3) the energy of the gospel.

6. The last, and often the principal cause of the decline of religion in a Church, is an inefficient ministry.

II. Remedies.

1. That all the individuals in the congregation should use every means in their power to impress upon their own minds, and upon the minds of others, a sense of the necessity and importance of revival.

2. Endeavour to discover and remove the obstacles to its success.

3. Adapt the means of revival to the circumstances of the place.

4. Unite and combine the diversified talents of the people for the accomplishment of this end. (John Griffin.)

The true method of securing a revival

In an age when so much is said and thought about revivals, the passage before us is peculiarly appropriate. The great secret, after all, consists in rightly cherishing those things that are already possessed.

I. What are the things which remain in such a Church?

1. Some degree of Church organisation. There was, in the case of Sardis, a name to live; they had received the oracles of God. It was a Church, although a weak one.

2. Some of the Church ordinances. They had the Word of God. The preaching of the gospel, if not accompanied by the saving power of former days, was still a privilege in their possession.

3. Some of the undertakings to which a Christian Church may address itself. I know thy works.

4. The presence of a few godly men.

II. What is the Divine method of securing a revival?

1. Human ingenuity would probably resort to one or other of these two methods:

(1) Some would suggest entire reconstruction. They would remove the weak and sickly plants, and till the ground afresh.

(2) Others would seek to accomplish the end desired by introducing some powerful revival element, such as they have heard of as successful elsewhere--revival preaching, revival services, revival hymns.

2. Gods plan differs from both these. He neither destroys nor calls in the aid of foreign excitement. He simply says, Strengthen the things that remain. Literally, Make fast the surviving things that are about to perish. Here then we have--

(1) Church organisation consolidated.

(2) Church ordinances more diligently observed.

(3) Church work more actively performed.

(4) Godly men multiplied. (F. Wagstaff.)

The weak things of the soul, and the way in which they should be strengthened

I. The weak things of the soul that need to be strengthened.

1. The graces of the soul.

2. The activities of the soul. Work is the best medicine for a weak soul.

3. The best talents of the soul. Grace, energy, thought, generosity, love, and enterprise--these gifts need culture, or they will perish.

II. The method by which the weak things of the soul should be strengthened.

1. They are to be strengthened by quiet meditation.

2. They are to be strengthened by earnest prayer.

3. They are to be strengthened by the influences of the Holy Spirit.

III. The reason why the weak things of the soul should be immediately strengthened. The weak things of the soul, being ready to die, are in imminent danger, and require immediate attention. This death should be avoided, because it is the extinction, not of the body, but of the invaluable energies of the soul; of its faith and love. Men cannot afford to let these things die; they have nothing to substitute in their place. Lessons:

1. That the soul of man has vitalities which require to be nourished by appropriate food and care.

2. That ii this attention is withheld they will perish.

3. That heaven is anxious for the quickening of the energies of the soul. (J. S. Exell, M. A.)

Methods to be taken for the revival of religion

I. We should have a constant regard to the frame and temper of our own spirits.

II. We should take heed also to our doctrine, that our preaching may have the most direct tendency to do good.

III. Public catechising of young persons is a proper method to revive and support the interests of religion.

IV. We should frequently visit our people, manage our visits in such a manner this will most effectually promote their spiritual improvement.

V. I further propose that we take a particular notice of those who are under religious impressions.

VI. Admonition and reproof must not be neglected, if we desire religion should flourish under our care.

VII. We should be much in prayer for the blessing of God upon our endeavours.

VIII. We must take the greatest care to support these attempts by a regular and exemplary behaviour.

1. Consider what it is that is dying; it is vital and practical religion, the glory of our Churches.

2. The revival of religion among us may prevent the growth of infidelity and bigotry.

3. A regard to our reputation should engage us to attempt the revival of religion.

4. Our support in life depends upon the regard which our people have to true religion.

5. A consciousness of our having done our utmost for the revival of religion will be a noble support in our dying moments.

6. Our degree of glory in the future state will be proportionable to our present zeal for the revival of religion. (D. Some.)

Indifference

I. We may begin by defining what we mean by Indifference. Now there are always two great periods of difficulty in the history of individual religious belief. The first is the difficulty of accepting a new faith. The greatness of St. Pauls conversion lies here, that it was the turning not of a bad man into a good, but of a sincere bigot from the faith in which he had been nurtured to a faith which he had despised. But there is a second trial belonging to more quiet times. If they who have inherited a settled form of religion are spared much which probes those whose lot it is to have a new creed proposed to them, they have a different danger of their own to face--the danger of holding loosely what they have been familiar with from childhood. Persons belong to the Christian Church by birth, by compliance with certain external usages, but the subject-matter inspires them with little interest. Their religion is unto them a matter of propriety, an element of the social system, but it does not stir the depths of their nature. But now, why may not a man whose tastes so incline him preserve as it were this state of neutrality, without taking any part in the conflicts of thought around him, or the struggles of the kingdom to overcome the ignorance and the sin of the world? It might be answered that a perfect neutrality amid conflicting principles and practices is almost an impossibility. Indifference is generally the result of one of two causes--pride of intellect or mental sloth. But the noblest argument against Indifference, is that indicated in the text. I have not found thy part fulfilled before God. In those solemn words, as they thrill across the border-line between eternity and time, I seem to hear of a part assigned to every individual, not to accomplish which to the full is a disappointing the very end of our creation. How vast soever be the Divine plan, whatever circles of the universe it may embrace, your life and mine has been knit up therewith. Every child born into the world is designed to contribute to the evolution of the purposes of the everlasting will. And this holds good more especially of religion. There is nothing more remarkable than the manner in which, in all that concerns Gods revelation, man has been assumed as a fellow-worker with God. As in the great fundamental truth, the Incarnation, so in every after detail of the eternal plan, the everlasting decree changed not, that the work of religion in the world must be accomplished by and through man. And similarly with the Church of Christ; we may almost trace in its history the part allotted by God to each generation. It was the task of the early Church to lie hid, like leaven, in the midst of this polluted mass, breathing into the dry bones of this dead civilisation a new and healthier life. It has not perhaps been adequately noted how the existence of the Roman empire was protracted by the fresh vigour which Christianity was secretly throwing into the worn-out system. And now a new work was to be done in Gods world. There is no more wonderful chapter of mans history than that which records how tribe after tribe poured down from the north, and upon every one as it drew near, while civil institutions crumbled before them, the Church of the living God laid its hand and moulded out of their fierceness a second and more vigorous civilisation. May we venture to indicate the work which seems allotted to ourselves? It is impossible not to observe two special features of our own age, the concentration of the population in a few centres of industry, and the general diffusion of knowledge. Both these bring with them their trials; both oppose, each its own hindrance to faith and good living. When these obstacles are mastered, and the truth of God has won yet another triumph over what is now, as every trial once was, an unknown difficulty, doubtless some other form of evil will present itself until the victory of the Son of Man is complete. But now, if every generation be thus indeed Gods appointed agency for winning some fresh triumph for Him, if we are a link in that chain which connects the beginning with the end, what an argument is here against that cold philosophic indifference in which so many stand aside from the work of God in their day. Shalt I hold in my hand an instrument imparted by my Creator, and not use it to the utmost?

II. But secondly, indifference is the consequence and proof of an imperfect cultivation of the individual mind and character. God has implanted in us two sets of faculties, those by which we deal with our present existence, and those by which we apprehend things unseen. Reason, prudence, foresight--these are the endowments which qualify us to act upon this world. But there are other endowments vouchsafed unto man. To him alone, of all that walks the earth, is given the power of looking beyond the earth. The one grand note of difference between man and the beasts lies in the simple power to utter the familiar words, I believe in God. And this high gift carries with it a variety of gifts. It is the Divine ordination which sets the whole race apart as the priests of creation. The direction and exercise of these spiritual instincts, neither on the one hand to allow them to degenerate into bigotry and superstition, nor on the other hand to let them, as we may let them, die out of the soul, is perhaps the loftiest task which God has set us. The man who cultivates only those faculties which are called into play by the affairs of this life cultivates only half of his being. And hence another characteristic of indifference. To stand aloof from the questions which have to do more immediately with the revelation of God, to have an acute interest in all except the truths, the worship, the progress, the influence of the Church of Christ, is to present the sure marks of an imperfect manhood, to evidence a one-sided development of the powers of the soul. We will not speak now of the selfishness of the attempt to isolate ourselves from the struggles of our contemporaries, to withdraw from the warfare of God, filling up the vacancy of the mind and the life with a thousand self-chosen imaginations and pursuits. It is to the secret world of the human soul that we would now carry down your gaze, and aa you gather in the mightiness of its organisation and walk through the chambers of its imagery, summing up all the powers with which its Maker hath equipped it, we bid you note how in the case of the man who lives on in indifference, one portion of the stately fabric lies hopelessly in ruins; how the part that is strongest, is in close contact with that which is weak; how around the well-wrought halls of thought, memory, reason, imagination, lie in disjointed fragments the kindred gifts of reverence, and love, and self-sacrifice, and faith, uncared for and unbuilt up, and so whatever admiration among men the exhibiting some rare mental faculty may procure, the mans part, when set in the light of Gods countenance, is seen to be but half performed, the work imperfect before the Lord. (Bp. Woodford.)

Spiritual consumption

I. Its symptoms. They are analagous to those of corporeal consumption.

1. Loss of strength to resist the wrong and to do the right.

2. Loss of appetite for holy service, wholesome doctrine.

3. Loss of enjoyment. All complaint; no pleasure in anything,

II. Its causes. Neglect of proper conditions of health.

1. Wholesome food.

2. Suitable exercise. Inaction must lead to disease. Exercise thyself rather unto godliness.

3. Pure atmosphere.

III. Its cures.

1. Appropriate remedial elements. Balm in Gilead. The tree of life whose fruit is for the healing of the nations.

2. Suitable applications of these elements. The medicine is of no service unless taken according to truly scientific prescription. (Homilist.)

Spiritual graces need invigoration

Would you have and keep up ardent desires? Do as they that would keep in the fire, cherish the sparks, and blow them up to a flame. There is no man lives under the means of grace, and under the discoveries of God and religion, but has his good moods and very lively motions. The waters are stirred many times, take hold of this advantage. Strengthen the things that remain and are ready to die, and blow up these sparks into a flame. God has left us enkindling means--prayer, meditation, and the Word. Observe where the bellows blow hardest, and ply that course. The more supernatural things are, there needs more diligence to preserve them. A strange plant needs more care than a native of the soil. Worldly desires, like a nettle, breed of their own accord, but spiritual desires need a great deal of cultivating. (Thomas Marten.)

I have not found thy works perfect before God.--

God will search whether we be perfect

First, mans search may be without finding; but now when God searcheth men, He is sure to find men out (Psa_139:1). Secondly, mans searching hath ever ignorance foregoing, though after search maybe he comes to know, yet before searching he knows not (Job_29:16). God searcheth because He doth know, man because he doth not. Thirdly, mans searching is properly so called; but when searching is spoken of God, it is after the manner of men; God doth rather act a kind of searching, then search indeed. Fourthly, it is mans duty to search if he know not any particular passage of his life, whether it be warrantable or no. Fifthly, mans searching is for himself, that things may appear to himself; but when God searcheth it is that it may be manifest abroad, that a mans sell and others may see it. The reasons of this are, first, because it is Gods prerogative thus to do, because the perfection of mens works; though men may give a guess at it, yet it is a secret. Secondly, as this is Gods prerogative royal, so of all things in the world He will bring that which is secret out, whether men be sincere or no. Thirdly, because it is for the glory of God to search men out. Fourthly, it is for the truth of God; He hath said He will search every one out, as you may see (Job_34:22). Fifthly, this is for the justice of God, that God should search out every one what he is, and what his works be; how should God judge the world else? The first use may serve to reprove most men generally; we do not consider that God will search us. What a company of pleas are there to do evil? What a company of put offs to do good duties? The second use is to bid us take heed how we hide our sins from others, or from ourselves. The last use is for exhortation. Will God search us out? then we should search ourselves what our works are, whether good or evil; as the apostle saith (2Co_13:5). First, consider we can never repent of what is amiss in ourselves, or in our works, except we search ourselves (Lam_1:43). Secondly, consider it is a mark of the child of God that he doth desire, and is one that doth search himself; nay, he doth not only use all the means he can to do it, but he doth cry to God to help him (Psa_139:23). Thirdly, consider, if we do not search ourselves, it will be the worse for us. (Wm. Fenner, B. D.)

Perfect the work of grace in the soul

We shall not, says Thomas Manton, keep what we have received if we do not labour to increase it, as a house begun to be built goeth to decay, and droppeth down more and more, if we do not go on to finish it. Have we not all seen what are commonly called house-carcases standing in desolation, a blot upon the street, and a dead loss to the builder? To-day the slates are falling, to-morrow the windows are broken, and anon timber after timber falls. (C. H. Spurgeon.)

Remember, therefore, how thou hast received and heard.--

Sardis

I. The means prescribed for the restoration of those backsliders which were found in the Church at Sardis. Our Lord exhorted them to compare the past with the present state of their religious experience, in which they would perceive a distressing contrast. Such an exercise has a tendency to check arrogance.

1. Remember how you received the Lord Jesus Christ, when He was first revealed to your faith as a suitable and all-sufficient Saviour.

2. Remember how you heard the Gospel of Christ.

II. Our Lord exhorteth the Church at Sardis to hold fast.

1. The doctrines of the gospel.

2. The profession of their faith.

3. Their hope.

III. Our Lord called upon the Church at Sardis to repent. True repentance includes hope of being restored to the enjoyment of spiritual prosperity.

IV. The exhortation of our Lord to the Church at Sardis, is urged by an awakening threatening: If therefore thou shalt not watch, etc. Promise and threatening unite to rouse backsliders. (J. Hyatt.)

And hold fast.--

The duty of holding fast the truth

I. What you are called upon to hold fast. You are exhorted to hold fast the truths of the gospel; to lay to heart those precepts, and commands, and promises, which the great God hath condescended to utter on your account.

II. How you are to hold these things fast.

1. With the assent of your judgment, holding fast that which is good, not suffering the sophistries and false arguments of others to blind and to confound you.

2. With the consent of the heart.

3. With faith. Not a mere historical faith; not a mere speculative faith; but a faith apprehending the greatness of the Son of God.

4. In our lives and conversations; walking in the truth of Jesus.

5. With meekness, but with resolution.

6. With prayer and perseverance.

III. Why you are to hold fast that which is delivered unto you.

1. Because of its excellency; the incomparable value of Divine truth. Truth reflects the Divine image; truth attempers the glories of the great God, and exhibits His perfections.

2. Because of the violence and the wrong which were otherwise offered to God.

3. Because of its blessed tendency; for, by making us holier, even in this life, that which we hear makes us happier.

4. You must hold fast the words of sound doctrine, because they affect the great and the coming destinies of the imperishable soul. (J. T. Judkin, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 3:2-3. Be watchful — Therefore awake to a sense of thy danger, and stand on thy guard against the enemies, visible and invisible, which threaten thy eternal destruction; and strengthen — By prayer, hearing and reading the word, by meditation thereon, and a conscientious use of every private and public means of grace; the things which remain — In thy soul: such as knowledge of the truth, good desires, convictions of sin, of depravity and weakness, and of thy duty and interest; which are ready to die —

Wherever pride, self-confidence, lukewarmness, indolence, levity, or the love of the world revives, every fruit of the Spirit is reader to die. For I have not found thy works perfect — Greek, πεπληρωμενα, filled up, or complete; before God — As not being performed from a right principle; a principle of love to God and man; to a right end, the glory of God; by a right rule, his holy will; and in a right spirit, a spirit of humility, resignation, and patience; of meekness, gentleness, and long-suffering: and therefore the good things, which might still remain in part, were very defective, wanting those qualities required in the gospel to render them acceptable in the sight of God. Remember therefore how thou hast received — How humbly, zealously, affectionately, and seriously thou didst once receive the enlightening, pardoning, and renewing grace of God; and hear — His word; and hold fast — That knowledge of and faith in the truth, and whatever degree of grace thou yet retainest; and repent — Of that carelessness and negligence through which thou hast lost so many opportunities of gaining and doing good. If, therefore, thou wilt not watch — As thou art now directed to do; I will come on thee — By some sudden and unforeseen judgment, as a thief in the night comes on those that are buried in sleep; and thou shalt not know what hour I will come upon thee — So that the surprise will throw thee into the greatest consternation and distress.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:2-3 The church of Sardis needed to wake up or it would suddenly fall. The city of Sardis had fallen when the forces of Cyrus (549/546 BC) and of Antiochus III (189 BC) made unexpected attacks through a secret tunnel and caught the watchmen off guard. The same would be true of the Christians there if they did not meet the requirements of . . . God (see 20:12; Eph 2:10; Jas 2:20). • as a thief: Like the invaders in the city’s history, Christ would come suddenly (see Rev 16:15; Matt 24:43; 1 Thes 5:2; 2 Pet 3:10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 3:2. [45] ἜΜΕΛΛΟΝ) Thus the Al. And. Pet. 3, the Cov. Areth. and also Uff. read ἔμελλεν: Er. from the comm. of Andreas, μέλλει: Leicestrensis and eight others, and also Comp. Arab. εμελλες (ἈΠΟΘΑΝΕῖΝ being on this account changed into ἈΠΟΒΆΛΛΕΙΝ). This reading of the clause formerly did not displease me, Ἃ ἜΜΕΛΛΕς ἈΠΟΘΑΝΕῖΝ, in this sense: Strengthen that which remains, which, unless you were here admonished, you were about to lose by spiritual death. There is a very similar phrase of Philo, τὸν τῆς ἀρετῆς βίον θνήσκειν; also, ΤΆς ΨΥΧᾺς ΤΕΘΝᾶΣΙ. And of Heraclitus in Philo, ΤΕΘΝΉΚΑΜΕΝ ΤῸΝ ἘΚΕΊΝΩΝ ΒΊΟΝ. But that expression of itself appears more philosophical than prophetical. The simple and genuine sentiment must be that, which the Latin imitates, the things which were about to die;[46] and so the Armen. Copt. Syr[47]

[45] Ver. 1. ὄνομα, name) This (a “name”) does not establish the corresponding reality; ch. Rev 2:2.—V. g.

[46] AC Vulg. h, Memph. Syr. read ἔμελλον; but B, ἤμελλες. Rec. Text, without good authority, μέλλει.—E.

[47] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_3:2. γίνου γρηγορῶν, become watchful. This idea, Grot. interprets as indefinite: beware of all sins. N. de Lyra, with an oblique reference: watchful for the recognition of defects in thyself and thy flock. The Lord demands the condition of spiritual watchfulness, which is opposed to indolence or security, as spiritual sleep or death, and is occupied in holy works, or a holy life.[1327] Upon the essential identity of meaning in the two ideas of spiritual death and sleep, depends the connection of the command γίνου γρηγορῶν with the judgment νεκρὸς εἰ, and, again, with the admonition combined with the γίνου γρηγορῶν, viz., καὶ στηρ. τ. λ. ἃ ἐμ. ἀποθανεῖν. The last member of Rev_3:2, in its connection with γάρ, and its reference to the works,[1328] is further explained from the proper conception of the one as well as of the other figurative designation.

καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν. Grot.: See to it lest, by neglecting one charge, you become altogether flagitious. Thus the τὰ λοιπὰ appear as the blessings still remaining to their own souls,[1329] the virtues which still have remained with thee; as Ewald says, who, by the explanation necessary with his recension of the text (ἁ ἔμελλες ἀποθανεῖν): Strengthen the other things which, by dying, or keeping at leisure, thou art about to lose, commends that interpretation of the τὰ λοιπὰ the very least.[1330] The neuter form by no means hinders us from referring the expression personally, i.e., to that part of the entire church which was already on the point of dying[1331] This personal reference is supported as well by the idea of the ἀποθανεῖν,[1332] as also of the ΣΤΉΡΙΣΟΝ.[1333] Only we must not understand the rest as meaning the laity,[1334] under the presupposition that the angel of the church was the bishop, or the college of officers (Vorsteher); but the church contemplated in its unity and entirety, and, just because of the connection of its members, made in a mass responsible,[1335] has, in its actual reality, on the one hand,[1336] still vigorous living members, but also, on the other hand, and that, too, in a preponderating majority, those who could be preserved from the death already threatened only by strengthening on the part of the church again recovering, in its entirety, unto active, wakeful life.

The imp. ἜΜΕΛΛΟΝ can be understood from the standpoint of the writer of the letter, just as the aor. ἘΜΑΡΤΎΤΗΣΕ (1, 2);[1337] but it is more probable, that, as in the immediately following ΕὝΡΗΚΑ, the Lord himself, who speaks, looks back upon the investigation of the church previously undertaken by himself.[1338]

Οὐ ΓᾺΡ ΕὝΡΗΚΑ, Κ.Τ.Λ. The entire preceding admonition to the church, in mass, to be watchful, and to strengthen their members already dying by rising to a new, energetic life, is founded upon the reference to their defective works, in which it has become visible to the eyes of the Lord that they have been dead,[1339] or sleeping. By ἜΡΓΑ, as in Rev_3:1,[1340] the entire activity of the inner life in its external activity and deportment is designated; it is not good works[1341] that are meant, as though they were blamed only because they were not altogether perfect in their goodness. This idea, which in itself is not altogether incompatible with the tenor of the words, is much too weak for what precedes. It would first be necessary, with De Wette, to find a litotes: Thy works are not less than perfect. But just in the simple precision, as the words proceed from the mouth of the Lord who judges his church, do they have their most forcible significance. The Lord who has tested[1342] the works of the church according to the absolute norm[1343] has found them not perfect, and therefore not corresponding to the measure applied to them.[1344] Whether much or little be wanting for the required perfection of the works, is not to be asked: it is enough that the only and unconditionally prescribed measure is not reached. The express allusion to the absolute norm of all Christian morality is here the more forcible, as the church, according to human judgment, has the name that it lives.[1345] Incorrect references, in Grot.: You are inconstant; some things you do well, others ill; and in Bengel: However good the beginning was.

[1327] Cf. Eph_5:8-14.

[1328] Cf. also Rev_3:4.

[1329] Beng.

[1330] Ew. ii.: The other things on account of which thou wouldst die.

[1331] Cf. Eze_34:4; 1Co_1:26 sqq. So Andr., Areth., Calov., Vitr., Eichh., De Wette, Ebrard, etc.

[1332] Cf. the νεκρὸς εἶ, Rev_3:1.

[1333] Luk_22:32; 1Th_3:2; 1Th_3:13; 2Th_2:17; Rom_1:11; Rom_16:25; Jam_5:8. Cf. Psa_51:14; Psa_112:8.

[1334] Hengstenb.

[1335] See on Rev_1:20, Rev_2:15.

[1336] Rev_3:4.

[1337] Ew.

[1338] Cf. De Wette, also Volkm.

[1339] Rev_3:1.

[1340] Cf. Mat_7:20 sqq.; Hengstenb.

[1341] Ebrard.

[1342] Cf. 1Jn_4:4.

[1343] ἐνώπιον τοῦ θεοῦ μου; i.e., God being witness and judge. Grot., Vitr., De Wette, etc.

[1344] Cf. Col_4:12; Joh_16:24; Joh_17:13; 1Jn_1:3; 2Jn_1:12.

[1345] Rev_3:1. Hengstenb.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 3:2 . ἔμελλον , epistol. impf. σου ἔργα , “any works of thine”. Judged from the Divine standpoint ( ἐνωπ . θ .), no matter how satisfactory is the verdict of outsiders upon her or of her own complacency, her condition is decadent.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Other things, whose state is such, that they are now going, and unless they be confirmed, will perish forthwith.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Be watchful.—Rather, become wakeful. It will not do simply to rouse and sleepily grasp at their spiritual weapons, or even to stand for once at arms; you must become of wakeful habit. Strengthen the remaining things which were (when I roused you) about to die; for I have not found thy (or, any of thy) works perfect—completed or fulfilled, fully done in weight and tale and measure—before my God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Be watchful] Literally, Become watching: “awake and watch.”]

the things which remain] The elements of goodness, or means of goodness, which thou hast not yet lost. Cf. Rev_2:6, and the first note there.

that are ready] Read, which were ready, i.e., would have died, but for the strengthening them. We may perhaps say, that it seems to be taken for granted that the warning, sharp as it is, will be effectual.

perfect] Lit. fulfilled; as we say “up to the mark.”

before God] Read before my God. The Church had name of being alive among men: its works therefore may have come up to their standard.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

Ver. 2. Be watchful] Rouse up thyself, and wrestle with God, shake thee out of sin’s lethargy, as Samson went out and shook him when the Philistines were upon him.

That are ready to die] Because tainted with the infection of hypocrisy, that pernicious mangood.

Perfect before God] Gr. full, without halting or halving. Omnis Sarmatarum virtus extra ipsos. (Tacitus.) All the hypocrite’s goodness runs outward; it is shored up by popularity, or other base respects.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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[BIBLIOGRAPHY]

Et ceteræ quæ moitura erant, Greek: ta loipa a mellei apothanein, meaning persons, not things.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Be watchful, against sin, and unto thy duty, to perform it in a better manner than formerly.

And strengthen the things which remain, that are ready to die; improve those gifts and good habits which are left thee as yet, but are faint and ready to die, if thou dost not look after the improvement and strengthening of them.

For I have not found thy works perfect before God; for I have not found thy works before God (whether thy works in thy ministry, or in thy conversation) such as they ought to be; thou mightest have done me more service, and thou mightest have done what thou hast done with more uprightness and sincerity.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Be watchful—Literally, become wakeful; wake up, be wide awake. For this deadness is a sleep; the fumes of which may, and should, be right speedily dispersed.

Strengthen—Make firm, solidify.

Things—Not persons, as many excellent commentators aver, but things: the Christian virtues, ordinances, aggressive movements. Revive all the early zeal by which the membership was holy, the Church strong, sinners were saved, and the gospel spread. These were now relaxed and ready to die.

Perfect—Not the usual Greek word for perfect; but for filled up. It supposes a measure, a capacity, like a vessel which was not, but should be, completely filled with performed duties.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Be watchful; literally, become watching. The use of qiqnomai implies that the watchful state is not the normal one a change is needed before the watching can come about. (comp. Rev_1:9, Rev_1:10, 18 2:8 4:2 6:12, etc.) The use of the present participle instead of an adjective ("watching!" for "watchful") makes the charge more definite; not merely "be of a watchful character," but "become a watcher". (comp. Rev_16:10 Mar_1:4 9:3, 7 Heb_5:12) Stablish the things that remain, which were ready to die. The reading, "were ready to die," is the best attested, and as being less smooth than "are ready to die," was more likely to be altered. It anticipates the time when the command will be obeyed: "which were ready to die when thou didst begin to stablish them." No doubt ta loipa may be masculine in signification, and mean those members of the Church who have still some life in them. But this interpretation anticipates ver. 4, which apparently introduces a new fact. It seems better, therefore, to retain the neuter, and interpret "the things that remain" as meaning the few good elements of faith and practice which still survived. The externals of the Christian life were there; otherwise it could not have been even nominally Christian. And these externals might be made realities to support the revived life of the Church. For I have found no works of thine. The difference between the Authorized Version and the Revised Version here depends upon the presence or absence of the article before erga . The balance of probability is against ta , and its absence makes the reproach stronger. Fulfilled before my God. The substitution of "fulfilled" (Revised Version) for "perfect" (Authorized Version) is important. The Greek is peplhrwmena , (Joh_16:24 Joh_17:13, etc.) not teleia . (1Jn_4:18) And "fulfilled" is better than "complete" (Alford, Tregelles), in order to bring out the connexion with the numerous places in which the same verb occurs, especially in the writings of St. John; (Rev_5:11Jo Rev 3:29 Rev_7:8 Rev 12:38 Rev_13:18 Rev 15:11, Rev 15:25, etc.; 1Jn_1:4 2Jn_1:12) in many of which passages "complete" would not stand as a rendering. "Fulfilled," or" made full," means made up to the right standard of excellence. The works of the Sardian Church have been weighed, and found wanting before God. "A minister of Christ is very often in highest honour with men for the performance of one half of his work, while God is regarding him with displeasure for the neglect of the other half." "Before my God" is undoubtedly the true reading, whatever may be the case in Rev_2:7. Only in the writings of St. John does Jesus Christ speak of the Fatheras "my God;" and this fact is one more link between the Fourth Gospel and the Apocalypse. In this chapter we have five instances here and ver. 12. (comp. Rev_2:7 possibly and Joh_20:17) In Mat_27:46 Christ adopts the language of Psa_22:1, and addresses the Father as" my God;" and St. Paul uses similar language. (Eph_1:17) The expression, "before God" (enwpion tou Yeou), is specially common in the Apocalypse and in the writings of St. Luke and of St. Paul; it does not occur in either St. Matthew or St. Mark.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The things which remain - In thy soul; knowledge of the truth, good desires, and convictions. Which were ready to die - Wherever pride, indolence, or levity revives, all the fruits of the Spirit are ready to die.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

perfect

(See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

2. Be watchful. Be on the watch. Awake! Strengthen the things which remain. What graces and Christian life remain, cherish and strengthen before they disappear entirely. I have not found thy works perfect. Complete, filled up to the standard God requires.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. ἔμελλον ἀποθανεῖν. B2 reads ἤμελλες ἀποβάλλειν.

εὕρηκα. B2 reads εὕρηκαν.

2. γίνου γρηγορῶν. Lit. “become watching,” “awake and watch.”

τὰ λοιπά. The elements of goodness, or means of goodness, which thou hast not yet lost. Cf. Rev 2:6, and the first note there.

ἅ ἔμελλον, i.e. which would have died but for the strengthening of them. We may perhaps say, that it seems to be taken for granted that the warning, sharp as it is, will be effectual.

εὕρηκα. One MS. has the suggestive reading εὔρηκαν (cf. Rev 16:15 for the plural without a definite subject). Ⲛ after ⲁ is a common clerical error, but here and at Rev 21:6 it is possible that the addition may best preserve the original text.

ἐνώπιον τοῦ θεοῦ μου. The Church had a name of being alive before men: its works therefore may have come up to their standard.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.