Be watchful, and strengthen the things which remain that are ready to die: for I have not found thy works perfect before God.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 Gods 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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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] 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. BeGreek. “Become,”what thou art not, “watchful,” or “wakeful,”literally, “waking.”
the things whichremainStrengthen those thy remaining few graces, which, in thyspiritual deadly slumber, are not yet quite extinct [ALFORD].”The things that remain” can hardly mean “the PERSONSthat are not yet dead, but are ready to die“; for Re3:4 implies that the “few” faithful ones at Sardis werenot “ready to die,” but were full of life.
areThe two oldestmanuscripts read, “were ready,” literally, “were aboutto die,” namely, at the time when you “strengthen”them. This implies that “thou art dead,” Re3:1, is to be taken with limitation; for those must have somelife who are told to strengthen the things that remain.
perfectliterally,”filled up in full complement”; Translate, “complete.”Weighed in the balance of Him who requires living faith as the motiveof works, and found wanting.
before GodGreek,“in the sight of God.” The three oldest manuscripts,Vulgate, Syriac, and Coptic, read, “before (in thesight of) MY God”; Christ’s judgment is God the Father’sjudgment. In the sight of men, Sardis had “a name of living”:”so many and so great are the obligations of pastors, that hewho would in reality fulfil even a third of them, would be esteemedholy by men, whereas, if content with that alone, he would be surenot to escape hell” [JUAND’AVILA]. Note: in Sardisand Laodicea alone of the seven we read of no conflict with foeswithin or without the Church. Not that either had renounced theappearance of opposition to the world; but neither had thefaithfulness to witness for God by word and example, so as to”torment them that dwelt on the earth” (Re11:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Be thou watchful ( ). Periphrastic imperative with present middle of (keep on becoming) and present active participle of (late present from perfect and that from , as in Mt 24:42) and see 16:15 for also. He does not say “Arise from the dead” (Eph 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church.
Stablish the things that remain ( ). First aorist active imperative of , to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (Tit 1:5). Every new pastor faces such a problem.
Which were ready to die ( ). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation “with a delicate optimism” (Swete) as having passed the crisis, a sort of epistolary imperfect.
For I have found no works of thine ( ). “For I have not found any works of thine.” Perfect active indicative of . The church as a whole represented by (thy).
Fulfilled (). Perfect passive predicate participle of . Their works have not measured up to God’s standard ( ).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Be watchful,” (ginou gregoron) “Be thou watching continually,” watchful continually; awake to duty and service, be alert, as a sentry at guard duty; Mat 26:41; Mar 13:35-37; 1Co 16:13; 1Pe 4:7.
2) “And strengthen the things that remain,” (kai sterison ta loipa) “And establish or stabilize the things that remain;” those basic moral principles and apostolic doctrines, stand by them, uphold them and bear the story of Jesus Christ to the world, Act 1:8.
3) “That are ready to die,” (ha emellon apothanein) “Which were about to die,” about to decay through neglect or carelessness about spiritual values; one is cursed for doing the work of the Lord negligently or carelessly, Jer 48:10.
4) “For I have not found thy works perfect,” (ou gar heureka sou erga pepleromena) “Because I have not found thy works mature or stable,” lacking the element of standing and running, message-bearing faith, Mat 5:48; Rom 12:1-2; Heb 12:1-3.
5) “Before God,” (enopion tou theou mou) “before my God,” or in the countenance of my God; note, this is an audit analysis of the character and works of the Sardis church members, as reported by Jesus Christ to John, who in turn wrote and conveyed the message to the church through the hand and mouthpiece of their messenger – or pastor.
Fuente: Garner-Howes Baptist Commentary
(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 perfectcompleted or fulfilled, fully done in weight and tale and measurebefore my God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Be watchful and establish the things which remain, which were ready to die, for I have not found any works of yours fulfilled before God. Remember therefore how you received and heard, and keep it and repent.’
They are not only a church without the Spirit, they are a church without works of any kind, whether spiritual or physical. No love, no faith, no labour, no tribulation, no patient endurance, nothing. They have almost nothing left. There is nothing to distinguish them from those of other religions round about them. This is evident in that they have even ceased to watch for the Lord’s coming.
But there is still a slight hope. Something still lingers in their midst. If only they will wake up and go back to their beginnings, and remember how their church first heard, how they first responded to Christ, what message had first stirred them, and consider it deeply and hold it fast, then there will be hope. If only they will repent and have a change of mind and heart from the condition they are now in, and begin to watch. That is their hope.
This church parallels Israel at its last gasp. It too was ‘dead’, and its bones dried up (Hos 13:1; Eze 37:11). Thus it was carried away never to be a separate nation again. Sardis should heed the warning.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 3:2. That are ready to die: By this death we must understand the death of their faith, since, when men lose their faith, they are dead to Christ. When our Saviour says in the beginning, that he hath the seven Spirits, that is, the Spirit of God in all his active powers, he there lays a foundation, upon which the whole epistle is built, which runs throughout in the same allegory. I have not found thy works perfect, means, “I have found the greatest deficiency in thy works.”Before God is emphatical; for God is here opposed as a witness and judge to them. He did not approve what was commended bythem. Short-sighted man may be deceived; the Omniscient God never can be deceived.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 3:2 . , 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 with the judgment , and, again, with the admonition combined with the , viz., . . . . . The last member of Rev 3:2 , in its connection with , 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.
. Grot.: “See to it lest, by neglecting one charge, you become altogether flagitious.” Thus the 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 ( ): “Strengthen the other things which, by dying, or keeping at leisure, thou art about to lose,” commends that interpretation of the 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 , [1332] as also of the . [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. can be understood from the standpoint of the writer of the letter, just as the aor. (1, 2); [1337] but it is more probable, that, as in the immediately following , the Lord himself, who speaks, looks back upon the investigation of the church previously undertaken by himself. [1338]
, . . . 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 , 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 , Rev 3:1 .
[1333] Luk 22:32 ; 1Th 3:2 ; 1Th 3:13 ; 2Th 2:17 ; Rom 1:11 ; Rom 16:25 ; Jas 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] ; 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2495
EPISTLE TO SARDIS
Rev 3:2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
THESE words reflect the true light upon those which precede them. Our Lord did not intend to say that the Christians at Sardis were wholly destitute of life, but that they were in a state bordering upon it; none of their works approving them as perfect, either as to their number or their intrinsic worth [Note: .]; on the contrary, every thing which they did was sadly defective, and the things which remained in them were ready to die.
In the foregoing discourse, we traced somewhat of the resemblance which there is between the Church at Sardis and that which exists amongst us at this day. And in the counsel which our Lord gave to them we may undoubtedly find much that is applicable to ourselves. Let us, then, proceed to consider,
I.
The state here described
It is here acknowledged, that they did some works, though not in a perfect way; and that there were some good things remaining in them, though they were in so feeble a state that they were ready to die. Now, that we may be able to form a correct estimate of our own state, I will endeavour to shew, when the same kind of declension has taken place in us. We may discover it as having already taken place,
1.
When our graces languish
[The exercise of our graces is a sure test of the reality and degree of our spiritual life. We may form a judgment by examining them.
Let us examine our faith.The office of faith is, to realize invisible things: and when it is in vigorous exercise, it is the substance of things hoped for, and the evidence of things not seen [Note: Heb 11:1.]. Then earth and heaven appear in their true colours; and the things of time and sense are lighter in our estimation than vanity itself, in comparison of those things which are invisible and eternal. Under the influence of this grace, both the promises and threatenings of God are regarded as no less certain than if they were already accomplished before our eyes; and the soul is stimulated by them to an active pursuit of its chief good. But let a man decline in his apprehension of invisible things, how clearly will the effect be seen in his whole deportment! The truths of Gods word, which were once so powerful, will lose their efficacy: the diligence which was once so constant and exemplary will be relaxed: and the man who was once so lively will become almost as one dead.
Let us examine also our hope.As faith sees the reality, hope anticipates the enjoyment, of heavenly things: and when it is lively, it is an anchor of the soul, which keeps us steadfast, in the midst of all the storms and tempests with which we can be assailed. But oftentimes this is suffered to decline: and then the future prospects are less valued: and earthly things rise proportionably in importance. Then we are discouraged by any difficulties which we are called to contend with; and we lose our enjoyment of those things which formerly constituted our supreme felicity.
Let us further examine also our love.Love is as wings to a believing soul: it carries us forward with ardour and delight. So greatly does it expand our views of duty, that it makes us dissatisfied with all we do, and urges us to the utmost exertions of which we are capable. But when love decays, we lose all our fervour in holy exercises: duties become a task and a burthen; and they are performed with less frequency and spirituality of mind. Then the hidings of Gods face, which once would have filled us with the deepest distress, are endured without much concern; and, whilst we feel indifferent about his return to our souls, we lose all our solicitude to please and honour him.
Now, I ask, what can indicate the dying state of a soul, if such a decay of our graces do not? Can any one doubt, but that a person who has so degenerated from a life of real godliness is fallen into the very state of those at Sardis?]
2.
When our corruptions increase
[Graces and corruptions are as the scales of a balance: whichever preponderate, the other kicks the beam. If, then, the decay of our graces manifest a decline in the divine life, so does the growth of our corruptions. Let us examine, therefore, respecting these.
The growth of these, and the consequent decay of the divine life, is manifest, when our besetting sin resumes its former ascendency.The effect of grace is to mortify our besetting sin. But that sin is rarely, if ever, so extinguished, but it continues, more or less, to harass and defile the soul: and it is sure to return when once we begin to decline from the ways of God; and by that, as much as by any thing, will our declension be discovered. It matters not what that besetting sin is, whether pride, or covetousness, or lust, or anger, or whatever else; if it regain its power over us, we may be sure that it goes ill with our souls.
The same decay is manifest, if the natural hardness and obduracy of our heart return.Divine grace brings a tenderness of spirit, which shews itself very especially in a way of humiliation and contrition. On the other hand, the effect of sin is to blind the eyes and harden the heart. Now, if we find less sensibility in reference to sin, less aversion to commit it, or less compunction after the commission of itif, I say, conscience be less active and powerful in the discharge of its office in relation to these thingsthere can be no doubt that at least a great torpor is come upon us, if we be not actually dead.
I add once more, that this decay is peculiarly manifest, if we are unwilling to be reclaimed.A heart duly impressed with heavenly things desires the light: it longs for every instruction, whereby it may correct what is amiss, and prosecute with more success its way heavenward. But if a person be so fallen as to feel averse to instruction; if he hate to be told of his faults, and take offence at his monitor for his fidelity; if he palliate and excuse his errors; if he turn from the light, and go to company and worldly occupation in order to stifle his convictions and shake off his uneasiness; truly he is in a Sardian state indeed: for this is the worst symptom that a living soul can possibly experience.]
Now then, brethren, if you have obtained any insight into the condition of your own souls, listen, I pray you, to
II.
Our Lords counsel to persons in such a state
None can need advice for their bodies more than such persons do for their souls. In the Lords name, therefore, I say to you,
1.
Be watchful
[Be watchful against self-deception.There are many things which may hide our condition from us. We may easily mistake our gifts for graces; and may ascribe to the special operation of the Spirit of God what is the result only of natural principles. There have been many amiable traits in the characters of heathens, which yet were widely different from the graces of the Spirit, and which consequently were no proofs that the persons exercising those virtues were children of God. We must therefore be peculiarly on our guard againt this source of self-delusion. We may also be less sensible of decay, because it has come gradually upon us. And the heart itself will suggest many plausible excuses, in order to hide from us our real state: but we must remember that, though we may impose on ourselves and others, we can not impose on God. And to this effect St. Paul cautions us; Be not deceived: God is not mocked.
I must say, too, Guard against the occasions of sin. A man of God must, as far as will consist with his duties in social life, flee from contagion, lest he be infected by the evils which prevail around him. Worldly business, worldly pleasure, worldly company, will, if not very carefully watched, draw the soul from God. Too unrestrained an use, even of lawful things, will damp our ardour in our heavenly course. There is not any thing of which we have not occasion to be jealous, lest it draw our souls from God, or interfere with our progress in the divine life. Especially must we be on our guard against a neglect of secret duties, or formality in the performance of them. No wonder our spirituality decays, if we be inattentive to the frame of our souls, or unwatchful against the very first symptoms of declension.]
2.
Strengthen the things that remain
[Doubtless it is the Lord Jesus Christ alone who can impart to you the strength you need: for He has the seven Spirits of God; and from him must you derive such supplies of his Spirit as your daily necessities require. All human endeavours without him will be in vain. Yet must you exert yourselves to the uttermost, and work out your salvation with fear and trembling. As bodily strength improves by exercise, so does the strength of the soul: and in proportion as you stir up the gift of God that is in you, your graces of faith and hope and love will be increased. If with all diligence you labour to add grace to grace, you are assured that you shall never fall, but so an entrance shall be ministered unto you abundantly into the kingdom of our Lord and Saviour Jesus Christ [Note: 2Pe 1:10-11.]. In order to stimulate your soul to such exertions, lay home upon your minds all the most forcible considerations which either your knowledge or experience can suggest. Think how painful it is to lose our spirituality of mind, and our sense of the Divine presence: consider how dishonourable it is to God, and how dangerous to our own souls. Supposing we be recovered from such a state, who can tell by what fearful chastisements the recovery may be effected? And who can tell, whether, instead of ever restoring us to his favour, God may not come, in righteous indignation, to execute upon us his threatened vengeance, and exclude us for ever, like the foolish and unwatchful virgins, from his presence? Supposing then, that, notwithstanding our declensions, there be some good thing remaining in us, let us strengthen it by every possible means, if peradventure our backslidings may ultimately be healed, and we may attain at last a preparation of heart to meet our God.]
Address
1.
Those who have no marks of life in them
[If they who are in a declining state be in great danger because of their declensions, what, think you, must be your danger, in whom not even the root of the matter can be found? You may say, perhaps, I make no pretensious to religion, and therefore cannot be chargeable with a departure from it. But I answer, This very acknowledgment involves in it a greater measure of guilt, than one would suppose any human being capable of contracting. We may suppose a creature to rebel against his Creator: we may even suppose a redeemed sinner to trample under foot the blood of his Redeemer, and to live altogether as without God in the world. But that any man should glory in such a state, and make the acknowledgment of it a ground of self-vindication, this does really surpass any thing which we should imagine even Satan himself to be capable of committing. But to every one who so proclaims his own impiety, I must say, Out of thine own mouth God will judge thee, thou wicked servant. Thou hast said to God, Depart from me, I desire not the knowledge of thy ways: and He will say to thee, Depart from me, I never knew thee, thou worker of iniquity; depart, accursed, into everlasting fire, prepared for the devil and his angels. Keep on then, if ye will, and dream that no evil shall come upon you: but know, of a surety, that your judgment lingereth not, and your damnation slumbereth not [Note: 2Pe 2:3.].]
2.
Those who are walking with God, as dear children
[We are told of some at Sardis that had not defiled their garments: and, I trust, there are some of that happy character amongst you. But, when I consider how awfully the great mass of the Sardian Church declined from God, I cannot but be jealous over you with a godly jealousy, lest Satan by any means prevail to impede your progress in the divine life [Note: 2Co 11:2-3.]. I would have you, even to your latest hour, to guard against pride and self-confidence, and to work out your salvation with fear and trembling. When you are weak, then it is that you are really strong. If you would be perfect, you must look to the Saviour to perfect that which concerneth you. You must go on in a simple dependence on his power and grace; and commit yourselves to Him [Note: 1Pe 4:19.], of whom it is said, He is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy: to whom be glory and majesty, dominion and power, both now and ever. Amen [Note: Jude, ver. 24, 25.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 3:2 . , epistol. impf. , “any works of thine”. Judged from the Divine standpoint ( . .), no matter how satisfactory is the verdict of outsiders upon her or of her own complacency, her condition is decadent.
Fuente: The Expositors Greek Testament by Robertson
Be = Become.
watchful. See Mat 24:42.
the . . . remain = the remaining (things). App-124.
are = were, with the texts.
perfect. App-125.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 3:2. [45] ) Thus the Al. And. Pet. 3, the Cov. Areth. and also Uff. read : Er. from the comm. of Andreas, : Leicestrensis and eight others, and also Comp. Arab. ( being on this account changed into ). This reading of the clause formerly did not displease me, , 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, ; also, . And of Heraclitus in Philo, . 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. , name) This (a name) does not establish the corresponding reality; ch. Rev 2:2.-V. g.
[46] AC Vulg. h, Memph. Syr. read ; but B, . Rec. Text, without good authority, .-E.
[47] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.
Fuente: Gnomon of the New Testament
perfect
(See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
watchful: Rev 16:15, Isa 56:10, Isa 62:6, Isa 62:7, Eze 34:8-10, Eze 34:16, Zec 11:16, Mat 24:42-51, Mat 25:13, Mar 13:33-37, Act 20:28-31, 2Ti 4:1-4, 1Pe 4:7, 1Pe 5:8
strengthen: Rev 2:4, Deu 3:28, Job 4:4-5, Job 16:5, Isa 35:3, Luk 22:31, Luk 22:32, Act 18:23
thy works: 1Ki 11:4, 1Ki 15:3, 2Ch 25:2, Isa 57:12, Dan 5:27, Mat 6:2-4, Mat 23:5, Mat 23:28-38
Reciprocal: Deu 18:13 – Thou shalt Mat 25:7 – General Mar 14:38 – Watch Joh 3:21 – that his 1Co 11:31 – General 1Co 16:13 – Watch 2Co 13:5 – Examine 1Th 5:6 – watch 2Ti 4:5 – watch Rev 2:5 – and do
Fuente: The Treasury of Scripture Knowledge
Rev 3:2. The aforesaid charge of being (lead is relative for dead people cannot do anything. Yet these people are exhorted to do something about that which is ready to die, which shows that some prospect of life was in sight. Not found thy works perfect. The church as a whole had some good qualities but it was not as good as it could and should he considering its opportunities.
Comments by Foy E. Wallace
Verse 2.
3. “I have not found thy works perfect before God”– Rev 3:2.
There were no works in this church completed; they were works begun but not finished; their deeds were mere fragments of service, partial and imperfect, or incomplete. They were exhorted to “strengthen the things which remained, that are ready to die”–that is, the waning works that yet existed would soon wither and perish if not invigorated and revived. This was a stern letter to Sardis, for they were their own enemies. There were no enemies of false doctrine mentioned; their danger lay in their state of spiritual decadence.
Fuente: Combined Bible Commentary
Rev 3:2. Become watchful. Sardis had failed to watch,the very sin into which spiritual pride is sure to fall. Therefore must she first of all awake, discover what her temptation is, and put herself on her guard against the foe.
And stablish the things that remain which were ready to die; that is, which were ready, at the moment when the searching eye of her Lord was first directed towards her, to sink into the state characterized as dead. Christian graces, not persons, are alluded to,a part of the churchs works that had as yet been preserved from the too complete degeneracy by which she had been overtaken.
For I have found no works of thine fulfilled before my God. In no part of the Christian life had Sardis reached that perfect spirituality after which she was to aspire. Spirituality is Christs perfection, His consummation in His state of glory. At the right hand of the Father He is spirit, not to the exclusion of a body, but with a spiritual body, a body completely accordant and harmonious with that state of spirit in which He is. But the Church is Christs fulness; and so long, therefore, as she is not spiritual, her works are not fulfilled. It is difficult to say why we should have the word my prefixed to God; but the probability is that it is for the purpose of bringing out that true nature of God which leads Him to demand spiritual worship. My God,the God for whom and in whom I live, who am your ascended and glorified High Priest and King. The Pharisee might think that God would be satisfied with outward profession: the heathen might offer Him a merely formal service. Jesus knew that He was spirit (Joh 4:24), and that only in spirit could He be worshipped.
Fuente: A Popular Commentary on the New Testament
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, , 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:2 Be watchful, and strengthen the things which remain, that are {c} ready to die: for I have not found thy works perfect before God.
(c) Other things, whose state is such, that they are now going, and unless they are confirmed, will perish without delay.
Fuente: Geneva Bible Notes
3. Exhortation 3:2a, 3
These believers needed to awake from their spiritual slumber, to examine their condition, and to realize their needs (cf. Mat 24:42; Mat 25:13; Mat 26:41). Their city had fallen into enemy hands more than once due to the carelessness of sentries who had relied too much on the town’s natural fortifications. They also needed to strengthen the areas of weakness in their church, which was almost dead.
As the Ephesians, they needed to remember the rich spiritual heritage of their church and to return to the attitudes and activities their teachers had taught them. Failure to heed these warnings would result in Jesus Christ sending discipline on the believers that would surprise them. It would be similar to the surprise that earth-dwellers will experience at the Second Coming (cf. Mat 24:43; Luk 12:39; 1Th 5:2; 2Pe 3:10; Rev 16:15). These Christians were not watching expectantly for the Lord to return. Note the many allusions to Jesus’ teachings in the Gospels in this Sardis letter.