Rev 3:4-9 | Barnes | STEP | Verse 4. Thou hast a few names even in Sardis . 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. . Which have not defiled their garments . . 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. Compare . 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. (a) "white"

Revelation of John 3:4-9

Verse 4. Thou hast a few names even in Sardis. 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. Rom 11:4.

Which have not defiled their garments. Jude 1:23. 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. Compare Rev 7:9, 19:8.

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.

(a) "white" Rev 7:9, 19:8 Verse 5. He that overcometh. Rev 2:7.

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. Php 4:3. Compare Rev 15:3, 20:12,15, 21:27 Rev 22:19. 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, etc. I will acknowledge him to be my follower. Mt 10:32.

(b) "book of life" Rev 17:8 (c) "confess" Lk 12:8 Verse 6. He that hath an ear, etc. Rev 2:7. Verse 7. And to the angel of the church in Philadelphia. Rev 1:20.

These things saith he that is holy. This refers undoubtedly to the Lord Jesus. The appellation holy, or the holy one, is one that befits him, and is not unfrequently given to him in the New Testament Lk 1:35, Acts 2:27, 3:14. It is not only an appellation appropriate the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness always become us when we are addressed by a holy Redeemer. He that is true. Another characteristic of the Saviour well fitted to be referred to when he addresses men. It is a characteristic often ascribed to him in the New Testament, (Jn 1:9,14,17, 8:40,45, 14:6, 18:37, 1Jn 5:20) and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, and to determine our destiny.

He that hath the key of David. This expression is manifestly taken from Isa 22:22, "And the key of the house of David will I lay upon his shoulder." As used by Isaiah, the phrase is applied to Eliskim; and it is not to be inferred because the language here is applied to the Lord Jesus that originally it had any such reference. "The application of the same terms," says Professor Alexander on Isa 22:22, "to Peter, (Mt 16:19) and to Christ himself, (Rev 3:7) does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different applications." The language is that which properly denotes authority or control--as when one has the key of a house, and has unlimited access to it; and the meaning here is, that as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority.

He that openeth, and no man shutteth, etc. He has free and unrestrained access to the house; the power of admitting any one, or of excluding any one. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to the admission or exclusion of any one. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal salvation.

(a) "holy" Acts 3:14 (b) "true" 1Jn 5:20 (c) "key" Isa 22:22 (d) "shutteth" Job 12:14 Verse 8. I know thy works. Rev 2:2.

Behold, I have set before thee an open door. Referring to his authority as stated in Rev 3:7. The "open door" here evidently refers to the enjoyment of some privilege or honour; and, so far as the language is concerned, it may refer to any one of the following things: either

(1) the ability to do good--represented as the "opening of the door." Compare Acts 14:27, 1Cor 16:9, 2Cor 2:12, Col 4:3.

(2.) The privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being never closed against them by day or by night. Compare Rev 21:25 Or

(3) it may mean that they had before them an open way of egress from danger and persecution. This latter Professor Stuart supposes to be the true meaning; and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase "an open door," is that it refers to access to a thing rather than egress from a thing; that we may come to that which we desire to approach, rather than escape from that which we dread. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense--as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and anywhere, and everywhere, they might do good, and at all times they might have access to the kingdom of God.

And no man can shut it. No one has the power of preventing this, for he who has control over all things concedes these privileges to you.

For thou hast a little strength. This would imply that they had not great vigour, but still that, notwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and, as long as that was the case, the door was still open for them to do good. The words "little strength" may refer either to the smallness of the number--meaning that they were few; or it may refer to the spiritual life and energy of the church--meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired they should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life; and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now; that wherever there is any vitality in a church the Saviour will furnish ample opportunity that it may be employed in his service.

And hast not denied my name. When Christians were brought before heathen magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the persecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews.

(e) "open door" 1Cor 16:9 Verse 9. Behold, I will make. Greek, "I give"--διδωμι; that is, I will arrange matters so that this shall occur. The word implies that he had power to do this, and consequently proves that he has power over the heart of man, and can secure such a result as he chooses.

Them of the synagogue of Satan, which say they are Jews. Who profess to be Jews, but are really of the synagogue of Satan. Rev 2:9. The meaning is, that, though they were of Jewish extraction, and boasted much of being Jews, yet they were really under the influence of Satan, and their assemblages deserved to be called his "synagogue."

And are not, but do lie. It is a false profession altogether. 1Jn 1:6.

Behold, I will make them to come and worship before thy feet. The word rendered worship here, means properly to fall prostrate; and then to do homage, or to worship in the proper sense, as this was commonly done by failing prostrate. Mt 2:2. So far as the word is concerned, it may refer either to spiritual homage, that is, the worship of God; or it may mean respect as shown to superiors. If it is used here in the sense of Divine worship properly so called, it means that they would be constrained to come and worship "before them," or in their very presence; if it is used in the more general signification, it means that they would be constrained to show them honour and respect. The latter is the probable meaning; that is, that they would be constrained to acknowledge that they were the children of God, or that God regarded them with his favour. It does not mean necessarily that they would themselves be converted to Christ, but that, as they had been accustomed to revile and oppose those who were true Christians, they would be constrained to come and render them the respect due to those who were sincerely endeavouring to serve their Maker. The truth taught here is, that it is in the power of the Lord Jesus so to turn the hearts of all the enemies of religion that they shall be brought to show respect to it; so to incline the minds of all people that they shall honour the church, or be at least outwardly its friends. Such homage the world shall yet be constrained to pay to it.

And to know that I have loved thee. This explains what he had just said, and shows that he means that the enemies of his church will yet be constrained to acknowledge that it enjoys the smiles of God, and that instead of being persecuted and reviled, it should be respected and loved.

(f) "say" Rev 2:9 (g) "come" Isa 60:14