Chapter III (1)

AND unto the angel of the church in Sardis write; These
things saith he that hath the [140]seven Spirits of God, and
the seven stars; [141]I know thy works, that thou hast [142]a
name that thou livest, and art dead.

1. _And unto the angel of the church in Sardis._ Notes on ch. i. 20. ¶ _These things saith he that hath the seven Spirits of God._ See Notes on ch. i. 4. If the phrase, “the seven Spirits of God,” as there supposed, refers to the Holy Spirit, there is great propriety in saying of the Saviour, that he has that Spirit, inasmuch as the Holy Spirit is represented as sent forth by him into the world, Jn. xv. 26, 27; xvi. 7, 13, 14. It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Ghost was his to send forth into the world, and that that great Agent, on whose gracious influences all were dependent for the possession of true religion, could {89} be given or withheld by him at his pleasure. ¶ _And the seven stars._ See Notes on ch. i. 16. These represented the angels of the seven churches (Notes on ch. i. 20); and the idea which the Saviour would seem to intend to convey here is, that he had entire control over the ministers of the churches, and could keep or remove them at pleasure. ¶ _I know thy works._ See Notes on ch. ii. 2. ¶ _That thou hast a name that thou livest._ Thou dost profess attachment to me and my cause. The word _life_ is a word that is commonly employed, in the New Testament, to denote religion, in contradistinction from the natural state of man, which is described as _death_ in sin. By the profession of religion they expressed the purpose to live unto God, and for another world; they professed to have true, spiritual life. ¶ _And art dead._ That is, spiritually. This is equivalent to saying that their profession was merely _in name_; and yet this must be understood comparatively, for there were some even in Sardis who truly lived unto God, ver. 4. The meaning is, that in general, the profession of religion among them was a mere name. The Saviour does not, as in the case of the churches of Ephesus and Thyatira, specify any prevailing form of error or false doctrine; but it would seem that here it was a simple _want_ of religion.

2 Be watchful and [143]strengthen the things which remain,
that are ready to die: for I have not found thy works
[144]perfect before God.

2. _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 endeavouring 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 for ever. ¶ _For I have not found thy works perfect before God._ I have not found them _complete_ or _full_. They come short of that which 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.

3 Remember[145] therefore how thou hast received and heard;
and hold fast, and [146]repent. If therefore thou shalt not
watch, I will come on thee [147]as a thief, and thou shalt not
know what hour I will come upon thee.

3. _Remember therefore how thou hast received._ This may refer either to some peculiarity in the manner in which the gospel was conveyed to them――as, by the labours of the apostles, and by {90} the remarkable effusions of the Holy Spirit; or to the ardour and love with which they embraced it; or to the greatness of the favours and privileges conferred on them; or to their own understanding of what the gospel required, when they were converted. It is not possible to determine in which sense the language is used; but the general idea is plain, that there was something marked and unusual in the way in which they had been led to embrace the gospel, and that it was highly proper in these circumstances to look back to the days when they gave themselves to Christ. It is always well for Christians to call to remembrance the “day of their espousals,” and their views and feelings when they gave their hearts to the Saviour, and to compare those views with their present condition, especially if their conversion was marked by anything unusual. ¶ _And heard._ How thou didst hear the gospel in former times; that is, with what earnestness and attention thou didst embrace it. This would rather seem to imply that the reference in the whole passage is to the fact that they embraced the gospel with great ardour and zeal. ¶ _And hold fast._ (1) Hold fast the truths which thou didst then receive; (2) hold fast what remains of true religion among you. ¶ _And repent._ Repent in regard to all that in which you have departed from your views and feelings when you embraced the gospel. ¶ _If therefore thou shalt not watch._ The speaker evidently supposed that it was possible that they would not regard the warning; that they would presume that they would be safe if they refused to give heed to it, or that by mere inattention and indifference they might suffer the warning to pass by unheeded. Similar results have been so common in the world as to make such a supposition not improbable, and to make proper, in other cases as well as that, the solemn threatening that he would come suddenly upon them. ¶ _I will come on thee as a thief._ In a sudden and unexpected manner. See Notes on 1 Th. v. 2. ¶ _And ye shall not know what hour I will come upon thee._ You shall not know beforehand; you shall have no warning of my immediate approach. This is often the way in which God comes to men in his heavy judgments. Long beforehand, he admonishes us, indeed, of what must be the consequences of a course of sin, and warns us to turn from it; but when sinners refuse to attend to his warning, and still walk in the way of evil, he comes suddenly, and cuts them down. Every man who is warned of the evil of his course, and who refuses or neglects to repent, has reason to believe that God will come suddenly in his wrath, and call him to his bar, Pr. xxix. 1. No such man can presume on impunity; no one who is warned of his guilt and danger can feel that he is for one moment safe. No one can have any basis of calculation that he will be spared; no one can flatter himself with any probable anticipation that he will have time to repent when God comes to take him away. Benevolence has done its appropriate work in warning him――how can the Great Judge of all be to blame, if he comes then, and suddenly cuts the sinner off?

4 Thou hast a few names even in Sardis which have not defiled
their garments; and they shall walk with me [148]in white: for
they are worthy.

4. _Thou hast a few names even in Sardis._ See the analysis of the chapter. The word _names_ here is equivalent to _persons_; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the divine commendation; a few who show that true religion may exist even when the mass are evil. Comp. Notes on Ro. xi. 4. ¶ _Which have not defiled their garments._ Comp. Notes on Jude 23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled. ¶ _And they shall walk with me in white._ White is the emblem of innocence, and is hence {91} appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Comp. ch. vii. 9; xix. 8. ¶ _For they are worthy._ They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any _claim_ to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a _fitness_ or _propriety_ that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is _fit_ and _proper_ that we should be received there. We have the character to which God has promised eternal life.

5 He that overcometh, the same shall be clothed in white
raiment; and I will not blot out his name out of the [149]book
of life, but I will [150]confess his name before my Father,
and before his angels.

5. _He that overcometh._ See Notes on ch. ii. 7. ¶ _The same shall be clothed in white raiment._ Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy. ¶ _And I will not blot out his name out of the book of life._ The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps――a register of those who are to live for ever. The phrase “book of life” frequently occurs in the Bible, representing this idea. See Notes on Phi. iv. 3. Comp. Re. xv. 3; xx. 12, 15; xxi. 27; xxii. 19. The expression “I will not blot out” means, that the names would be found there on the great day of final account, and would be found there for ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honour to have the name enrolled in that book than in the books of heraldry――in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen that the world has produced. ¶ _But I will confess his name_, &c. I will acknowledge him to be my follower. See Notes on Mat. x. 32.

6 He that hath an ear, let him hear what the Spirit saith unto
the churches.

6. _He that hath an ear_, &c. See Notes on ch. ii. 7.

THE EPISTLE TO THE CHURCH IN PHILADELPHIA.

This epistle (ver. 7‒13) comprises the following subjects: (1) The usual address to the angel of the church, ver. 7. (2) The reference to some attribute or characteristic of the speaker, ver. 7. He here addresses the church as one who is holy and true; as he who has the key of David, and who can shut and no one can open, and open and no one can shut. The representation is that of one who occupies a royal palace, and who can admit or exclude anyone whom he pleases. The reference to such a palace is continued through the epistle. (3) The usual declaration that he knows their works, and that he has found that they had strength, though but a little, and had kept his word, ver. 8. (4) A declaration that he would constrain some who professed that they were Jews, but who were of the synagogue of Satan, to come and humble themselves before them, ver. 9. (5) The particular promise to that church. He would keep them in the hour of temptation that was coming to try all that dwelt upon the earth, ver. 10. (6) The command addressed to them as to the other churches. He solemnly enjoins it on them to see that no one should take their crown, or deprive them of the reward which he would give to his faithful followers, {92} ver. 11. (7) A general promise, in view of the circumstances in Philadelphia, to _all_ who should overcome, ver. 12. They would be made a pillar in the temple of God, and go no more out. They would have written on themselves the name of his God, and the name of the holy city――showing that they were inhabitants of the heavenly world. (8) The usual call on all to attend to what was said to the churches, ver. 13.

Philadelphia stood about twenty-five miles south-east from Sardis, in the plain of Hermus, and about midway between the river of that name and the termination of Mount Tmolus. It was the second city in Lydia, and was built by King Attalus Philadelphus, from whom it received its name. In the year 133 B.C. the place passed, with the country in the vicinity, under the dominion of the Romans. The site is reported by Strabo to be liable to earthquakes, but it continued to be a place of importance down to the Byzantine age; and, of all the towns in Asia Minor, it withstood the Turks the longest. It was taken by Bajazat, A.D. 1392. “It still exists as a Turkish town, under the name of Allah Shehr, ‘City of God,’ _i.e._ the ‘High Town.’ It covers a considerable extent of ground, running up the slopes of four hills, or rather of one hill with four flat summits. The country, as viewed from these hills, is extremely magnificent――gardens and vineyards lying at the back and sides of the town, and before it one of the most beautiful and extensive plains of Asia. The missionaries Fisk and Parsons were informed by the Greek bishop that the town contained 3000 houses, of which he assigned 250 to the Greeks, and the rest to the Turks. On the same authority it is stated that there are five churches in the town, besides twenty others which were too old or too small for use. Six minarets, indicating as many mosques, are seen in the town, and one of these mosques is believed by the native Christians to have been the church in which assembled the primitive Christians addressed in the Apocalypse. There are few ruins; but in one part are four pillars, which are supposed to have been columns of a church. One solitary pillar has been often noticed, as reminding beholders of the remarkable words in the Apocalypse――‘Him that overcometh I will make _a pillar_ in the temple of my God’” (Kitto’s _Encyclo._ See also the _Missionary Herald_ for 1821, p. 253; 1839, pp. 210‒212). The town is the seat of a Greek archbishop, with about twenty inferior clergy. The streets are narrow, and are described as remarkably filthy. The engraving in this volume will give a representation of the town as it now appears.

7 And to the angel of the church in Philadelphia write;
These things saith [151]he that is holy, [152]he that is true,
[153]he that hath the key of David, he that openeth, and no
man shutteth; and [154]shutteth, and no man openeth;

7. _And to the angel of the church in Philadelphia._ See Notes on ch. i. 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, Lu. i. 35; Ac. ii. 27; iii. 14. It is not only an appellation appropriate to 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. i. 9, 14, 17; viii. 40, 45; xiv. 6; xviii. 37; 1 Jn. v. 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 Is. xxii. 22, “And the key of the house of David will I lay upon his shoulder.” See the passage explained in the Notes on that place. As used by Isaiah, the phrase is applied to Eliakim; 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 Is. xxii. 22, “to Peter (Mat. xvi. 19), and to Christ himself (Re. iii. 7), does not {93} 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_, &c. He has free and unrestrained access to the house; the power of admitting anyone, or of excluding anyone. 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 anyone. 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.

8 I know thy works: behold, I have set before thee an
[155]open door, and no man can shut it: for thou hast a little
strength, and hast kept my word, and hast not denied my name.

8. _I know thy works._ See Notes on ch. ii. 2. ¶ _Behold, I have set before thee an open door._ Referring to his authority as stated in ver. 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.” Comp. Ac. xiv. 27; 1 Co. xvi. 9; 2 Co. ii. 12; Col. iv. 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. Comp. Re. xxi. 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 maybe 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 {94} 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.

9 Behold, I will make them of the synagogue of Satan, which
[156]say they are Jews, and are not, but do lie; behold, I
will make them to [157]come and worship before thy feet, and
to know that I have loved thee.

9. _Behold, I will make._ Greek, “I give”――δίδωμι; 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. See Notes on ch. ii. 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. Comp. Notes on 1 Jn. i. 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 falling prostrate. See Notes on Mat. ii. 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.

10 Because thou hast kept the word of my patience, [158]I also
will keep thee from the hour of tempta tion, which shall come
upon all the world, to try them that dwell upon the earth.

10. _Because thou hast kept the word of my patience._ My word commanding or enjoining patience; that is, thou hast manifested the patience which I require. They had shown this in the trials which they had experienced; he promises now, that in return he will keep them in the future trials that shall come upon the world. One of the highest rewards of patience in one trial is the grace that God gives us to bear another. The fact that we _have been_ patient and submissive may be regarded as proof that he will give us grace that we _may be_ patient and submissive in the trials that are to come. God does not leave those who have shown that they will not leave him. ¶ _I also will keep thee._ That is, I will so keep you that you shall not sink under the trials which will prove a severe temptation to many. This does not mean that they would be actually kept from calamity of all kinds, but that they would be kept from the _temptation of apostasy_ in calamity. He {95} would give them grace to bear up under trials with a Christian spirit, and in such a manner that their salvation should not be endangered. ¶ _From the hour of temptation._ The season; the time; the period of temptation. You shall be so kept that that which will prove to be a time of temptation to so many, shall not endanger your salvation. Though others fall, you shall not; though you may be afflicted with others, yet you shall have grace to sustain you. ¶ _Which shall come upon all the world._ The phrase here used――“_all the world_”――may either denote the whole world; or the whole Roman empire; or a large district of country; or the land of Judæa. See Notes on Lu. ii. 1. Here, perhaps, all that is implied is, that the trial would be very _extensive_ or _general_――so much so as to embrace the _world_, as the word was understood by those to whom the epistle was addressed. It need not be supposed that the whole world literally was included in it, or even all the Roman empire, but what was the world to them――the region which they would embrace in that term. If there were some far-spreading calamity in the country where they resided, it would probably be all that would be fairly embraced in the meaning of the word. It is not known to what trial the speaker refers. It may have been some form of persecution, or it may have been some calamity by disease, earthquake, or famine that was to occur. Tacitus (see Wetstein, _in loco_) mentions an earthquake that sank twelve cities in Asia Minor, in one night, by which, among others, Philadelphia was deeply affected; and it is _possible_ that there may have been reference here to that overwhelming calamity. But nothing can be determined with certainty in regard to this. ¶ _To try them that dwell upon the earth._ To test their character. It would rather seem from this that the affliction was some form of persecution as adapted to test the fidelity of those who were affected by it. The persecutions in the Roman empire would furnish abundant occasions for such a trial.

11 Behold, [159]I come [160]quickly: hold that fast which thou
hast, that no man take thy crown.

11. _Behold, I come quickly._ That is, in the trials referred to. Comp. Notes on ch. i. 1, 11, 16. ¶ _Hold that fast which thou hast._ That is, whatever of truth and piety you now possess. See Notes on ver. 3. ¶ _That no man take thy crown._ The crown of life appointed for all who are true believers. See Notes on 2 Ti. iv. 8. The truth which is taught here is, that by negligence or unfaithfulness in duty we may be deprived of the glory which we might have obtained if we had been faithful to our God and Saviour. We need to be on our constant guard, that, in a world of temptation, where the enemies of truth abound, we may not be robbed of the crown that we might have worn for ever. Comp. Notes on 2 Jn. 8.

12 Him that overcometh will I make a pillar in the temple of
my God; and he shall go no more out: and I will write upon him
the name of my God, and the name of the city of my God, _which
is_ [161]New Jerusalem, which cometh down out of heaven from
my God: and _I will write upon him_ my new name.

12. _Him that overcometh._ See Notes on ch. ii. 7. ¶ _Will I make a pillar in the temple of my God._ See the introductory remarks to this epistle. The promised reward of faithfulness here is, that he who was victorious would be honoured as if he were a pillar or column in the temple of God. Such a pillar or column was partly for ornament, and partly for support; and the idea here is, that in that temple he would contribute to its beauty and the justness of its proportions, and would at the same time be honoured as if he were a pillar which was necessary for the support of the temple. It is not uncommon in the New Testament to represent the church as a temple, and Christians as parts of it. See 1 Co. iii. 16, 17; vi. 19; 2 Co. vi. 16; 1 Pe. ii. 5. ¶ _And he shall go no more out._ He shall be permanent as a part of that spiritual temple. The idea of “going out” does not properly belong to a _pillar_; but the speaker here has in his mind the _man_, though represented as a column. The description of some parts would be applicable more directly to a pillar; in others more properly to a man. Comp. Jn. vi. 37; x. 28, 29; 1 Jn. ii. 19, for an illustration of the sentiment here. The main truth here is, that if we reach {96} heaven, our happiness will be secure for ever. We shall have the most absolute certainty that the welfare of the soul will no more be perilled; that we shall never be in danger of falling into temptation; that no artful foe shall ever have power to alienate our affections from God; that we shall never die. Though we may change our place, and may roam from world to world till we shall have surveyed all the wonders of creation, yet we shall never “go out of the temple of God.” Comp. Notes on Jn. xiv. 2. When we reach the heavenly world our conflicts will be over, our doubts at an end. As soon as we cross the threshold we shall be greeted with the assurance, “he shall go no more out for ever.” That is to be our eternal abode, and whatever of joy, or felicity, or glory, that bright world can furnish, is to be ours. Happy moment when, emerging from a world of danger and of doubt, the soul shall settle down into the calmness and peace of that state where there is the assurance of God himself that that world of bliss is to be its eternal abode! ¶ _And I will write upon him the name of my God._ Considered as a pillar or column in the temple. The name of God would be conspicuously recorded on it to show that he belonged to God. The allusion is to a public edifice, on the columns of which the names of distinguished and honoured persons were recorded; that is, where there is a public testimonial of the respect in which one whose name was thus recorded was held. The honour thus conferred on him “who should overcome” would be as great _as if_ the name of that God whom he served, and whose favour and friendship he enjoyed, were inscribed on him in some conspicuous manner. The _meaning_ is, that he would be known and recognized as belonging to God; the God of the Redeemer himself――indicated by the phrase, “the name of _my_ God.” ¶ _And the name of the city of my God._ That is, indicating that he belongs to that city, or that the New Jerusalem is the city of his habitation. The idea would seem to be, that in this world, and in all worlds wherever he goes and wherever he abides, he will be recognized as belonging to that holy city; as enjoying the rights and immunities of such a citizen. ¶ Which is _New Jerusalem._ Jerusalem was the place where the temple was reared, and where the worship of God was celebrated. It thus came to be synonymous with the church――the dwelling-place of God on earth. ¶ _Which cometh down out of heaven from my God._ See this explained in the Notes on ch. xxi. 2, seq. Of course this must be a figurative representation, but the idea is plain. It is, (1) that the church is, in accordance with settled Scripture language, represented as a city――the abode of God on earth. (2) That is, instead of being built here, or having an earthly origin, it has its origin in heaven. It is _as if_ it had been constructed there, and then sent down to earth ready formed. The type, the form, the whole structure is heavenly. It is a departure from all proper laws of interpretation to explain this _literally_, as if a city should be actually let down from heaven; and equally so to infer from this passage, and the others of similar import in this book, that a city will be literally _reared_ for the residence of the saints. If the passage proves anything on either of these points, it is, that a great and splendid city, such as that described in ch. xxi., will _literally come down from heaven_. But who can believe that? Such an interpretation, however, is by no means necessary. The comparison of the church with a beautiful city, and the fact that it has its origin in heaven, is all that is fairly implied in the passage. ¶ _And_ I will write upon him _my new name_. See Notes on ch. ii. 17. The _reward_, therefore, promised here is, that he who, by persevering fidelity, showed that he was a real friend of the Saviour, would be honoured with a permanent abode in the holy city of his habitation. In the church redeemed and triumphant he would have a perpetual dwelling; and wherever he should be, there would be given him sure pledges that he belonged to him, and was recognized as a citizen of the heavenly world. To no higher honour could any man aspire; and yet that is an honour to which the most humble and lowly may attain by faith in the Son of God.

13 He that hath an ear, let him hear what the Spirit saith
unto the churches.

THE EPISTLE TO THE CHURCH AT LAODICEA.

The contents of the epistle to the church at Laodicea (ver. 14‒22) are as follows: (1) The usual salutation to the angel of the church, ver. 14. (2) The reference to the attributes of the speaker――the one here referred to being that he was the “Amen,” “the faithful {97} and true witness,” and “the beginning of the creation of God,” ver. 14. (3) The claim that he knew all their works, ver. 15. (4) The characteristic of the church: it was “lukewarm”――neither “cold nor hot,” ver. 15. (5) The punishment threatened, that he would “spue them out of his mouth,” ver. 16. (6) A solemn reproof of their self-confidence, of their ignorance of themselves, and of their pride, when they were in fact poor, and blind, and naked; and a solemn counsel to them to apply to him for those things which would make them truly rich――which would cover up the shame of their nakedness, and which would give them clear spiritual vision, ver. 17, 18. (7) A command to repent, in view of the fact that he rebukes and chastens those whom he loves. (8) An assurance that an opportunity is still offered for repentance, represented by his standing at the door and praying for admittance, ver. 20. (9) A promise to him that should be victorious――in this case, that he should sit down with him on his throne, ver. 21; and (10) the usual call on those who had ears to hear, to attend to what the Spirit said to the churches.

Laodicea was situated in the southern part of Phrygia, near the junction of the small rivers Asopus and Carpus, on a plain washed at its edges by each. It was about forty miles from Ephesus, and not far from Colosse and Hierapolis. In the time of Strabo it was a large city; but the frequency of earthquakes, to which this district has been always liable, demolished, long since, a large part of the city, and destroyed many of the inhabitants, and the place was abandoned, and now lies in ruins. It is now a deserted place, called by the Turks Eski-hissar, or Old Castle. From its ruins, which are numerous, consisting of the remains of temples, theatres, &c., it seems to have been situated on six or seven hills, taking up a large space of ground. The whole rising ground on which the city stood is one vast tumulus of ruins, abandoned entirely to the owl and the fox. Col. Leake says, “There are few ancient sites more likely than Laodicea to preserve many curious remains of antiquity beneath the surface of the soil; its opulence, and the earthquakes to which it was subject, rendering it probable that valuable works of art were there buried beneath the ruins of the public and private edifices.” The neighbouring village contains some fifty or sixty people, among whom, on a visit of a recent traveller there, there were but two nominal Christians. “The name of Christianity,” says Emerson (p. 101), “is forgotten, and the only sounds that disturb the silence of its desertion are the tones of the Muezzin, whose voice from the distant village (Eski-hissar) proclaims the ascendency of Mahomet. Laodicea is even more solitary than Ephesus; for the latter has the prospect of the rolling sea or of a whitening sail to enliven its decay; while the former sits in widowed loneliness, its walls are grass-grown, its temples desolate, its very name has perished.” A thunderstorm gathered on the mountains at a distance while this traveller was examining the ruins of Laodicea. He returned to Eski-hissar, and waited until the fury of the storm had abated, but set off on his journey again before it had entirely ceased to blow and to rain. “We preferred,” says he, “hastening on, to a farther delay in that melancholy spot, where everything whispered desolation, and where the very wind that swept impetuously through the valley sounded like the fiendish laugh of time exulting over the destruction of man and his proudest monuments.” See Professor Stuart, vol. ii. pp. 44, 45; Kitto’s _Encyclo._; Smith’s _Journey to the Seven Churches_, 1671; Leake, Arundell, Hartley, MacFarlane, Pococke, &c. The engraving in this vol. will furnish a representation of the ruins of Laodicea.

14 And unto the angel of the church [162]of the Laodiceans
write; These things saith the [163]Amen, the faithful and true
witness, the beginning of the creation of God;

14. _And unto the angel of the church of the Laodiceans write._ See Notes on ch. i. 20. ¶ _These things saith the Amen._ Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the {98} “Amen”――that is, was characterized by the simple earnestness and sincerity denoted by that word――was eminently fitted to make an impression on the minds of such a people. The word _Amen_ means _true_, _certain_, _faithful_; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (Notes on 2 Co. i. 20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church. ¶ _The faithful and true witness._ This is presenting the idea implied in the word _Amen_ in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See Notes on ch. i. 5. ¶ _The beginning of the creation of God._ This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Comp. Notes on Col. i. 15. The phrase here used is susceptible, properly, of only one of the following significations, viz.: either (a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist――that is, that he was the author of all things; or (b) that he was the first created being; or (c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the _spiritual_ creation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the _first_ one――that he is the _author_ of the creation, and in that sense the _beginning_――though expressing a scriptural doctrine (Jn. i. 3; Ep. iii. 9; Col. i. 16), is not in accordance with the proper meaning of the word here used――ἀρχὴ. The word properly refers to the _commencement_ of a thing, not its _authorship_, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former――primacy in regard to time――that is properly the commencement of a thing, see the following passages where the word occurs: Mat. xix. 4, 8; xxiv. 8, 21; Mar. i. 1; x. 6; xiii. 8, 19; Lu. i. 2; Jn. i. 1, 2; ii. 11; vi. 64; viii. 25, 44; xv. 27; xvi. 4; Ac. xi. 15; 1 Jn. i. 1; ii. 7, 13, 14, 24; iii. 8, 11; 2 Jn. 5, 6. For the latter signification, primacy of rank or authority, see the following places: Lu. xii. 11; xx. 20; Ro. viii. 38; 1 Co. xv. 24; Ep. i. 21; iii. 10; vi. 12; Col. i. 16, 18; ii. 10, 15; Tit. iii. 1. The word is not, therefore, found in the sense of _authorship_, as denoting that one is the _beginning_ of anything in the sense that he caused it to have an existence. As to the _second_ of the significations suggested, that it means that he was the _first created being_, it may be observed (a) that this is not a _necessary_ signification of the phrase, since no one can show that this is the _only_ proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it _were_ demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately _express_ that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being. (b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe Divine attributes to him; which speak of him as himself the Creator of all things. Comp. Jn. i. 1‒3; Col. i. 16; He. i. 2, 6, 8, 10‒12. The _third_ signification, therefore, remains, that he is “the beginning of the creation of God,” in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is (1) in accordance with the meaning of the word, Lu. xii. 11; xx. 20, _et al. ut supra_; and (2) in accordance with the uniform {99} statements respecting the Redeemer, that “all power is given unto him in heaven and in earth” (Mat. xxviii. 18); that God has “given him power over all flesh” (Jn. xvii. 2); that all things are “put under his feet” (He. ii. 8; 1 Co. xv. 27); that he is exalted over all things, Ep. i. 20‒22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.

15 I know thy works, that thou art neither cold nor hot:
[164]I would thou wert cold or hot.