Verse-by-Verse Bible Commentary
Revelation 3:6

Clarke's Commentary

Verse Revelation 3:6. He that hath an ear — The usual caution and counsel carefully to attend to the things spoken to the members of that Church, in which every reader is more or less interested.

Bridgeway Bible Commentary

Letter to Sardis (3:1-6)

The church in Sardis had so much followed the ways of the society around it that it was Christian in name only. Spiritually it was dead (3:1). The Lord of the church can give it new life through the Spirit (see v. 1; cf. 1:4,20), but first the believers must wake up, change their ways, and determine to follow the teaching of the gospel they first believed. If not, swift judgment will fall upon them (2-3).
Some in the church had proved the genuineness of their faith by refusing to alter their beliefs or behaviour to suit the majority. They had ‘kept their clothes clean’. They will therefore join Christ in heaven in ‘clothes’ of greater purity; for he himself has cleansed them, made them his own and brought them into his heavenly Father’s presence (4-6).

Coffman's Commentaries on the Bible

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

This is identical with the admonition addressed to all seven of these churches. See discussion of it under Revelation 2:7.

Barnes' Notes on the Whole Bible

He that hath an ear ... - See the notes on Revelation 2:7.

The Epistle to the Church in Philadelphia

This epistle Revelation 3:7-13 comprises the following subjects:

1. The usual address to the angel of the church, Revelation 3:7.

(2)The reference to some attribute or characteristic of the speaker, Revelation 3:7. 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, Revelation 3:8.

(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, Revelation 3:9.

(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, Revelation 3:10.

(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, Revelation 3:11.

(7)A general promise, in view of the circumstances in Philadelphia, to all who should overcome, Revelation 3:12. 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, Revelation 3:13.

Philadelphia stood about 25 miles south-cast 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, 1392 a.d. “It still exists as a Turkish town, under the name of Allah Shehr, ‘City of God,’ that is, 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 3,000 houses, of which he assigned 250 to the Greeks, and the rest to the Turks (the mid-19th century). 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 Encyclopedia. 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.

Smith's Bible Commentary

Chapter 3

And unto the angel of the church in Sardis (Protestant Reformation) write; These things saith he that hath the seven Spirits of God ( Revelation 3:1 ),

And so the fullness of the Spirit as it dwelt in Jesus, Isaiah the eleventh chapter.

and the seven stars; I know thy works, that you have a name that you are alive, but really you are dead ( Revelation 3:1 ).

Dead Protestantism. And I'll tell you if you don't believe it is dead, go to Europe. You go into a post-Christian era when you get to Europe. It is dark. The church is dead. The Protestant Reformation in Europe is dead. You say you are alive, but really you are dead.

Be watchful, and strengthen the things which remain, that are ready to die: for I have not found your works (complete) before God ( Revelation 3:2 ).

The problem with the Protestant Reformation is that it wasn't complete. In the Protestant Reformation they drew with it many of the pagan practices that originated in Babylonian religion systems. They came out, but not far enough. Their works weren't complete. So, we find within the church today a lot of relics from the Babylonian system, the Babylonian religion. We just went through one, the celebration of Christmas on December 25th. It is a tremendous pagan celebration originating in Babylon adopted by Rome called Saturnalia. It was a time of drunkenness and feasting and the giving of gifts and celebration as the sun past through the winter solstice. It was adapted by the church. It was picked up by the Protestants. We are soon going to be entering into the Lent season which was borrowed from the Babylonian system. So, it wasn't a complete reformation.

Remember therefore how thou hast received and heard, hold fast, repent. If therefore thou shalt not watch, I will come on thee as a thief, and you'll not know what hour I'm coming upon thee ( Revelation 3:3 ).

So now He is warning concerning His coming for the church. Paul said, "You are not in darkness that that day should overtake you as a thief. You are children of the light, therefore walk as children of the light." Now there are many today who are not watching for the return of Jesus Christ. There are many who in the church mock the idea of the Lord returning and interrupting history.

Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy ( Revelation 3:4 ).

So within the Protestant Reformation, those great persons didn't defile their garments, walking with Him in purity, they are worthy.

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but will confess his name before my Father, and before his holy angels ( Revelation 3:5 ).

"He that denies me before men," Jesus said, "I will deny before my Father, but if you confess Me before men, I will confess you before my Father which is in heaven." I am looking forward to the Lord confessing my name before His Father. That is my only hope. If that doesn't happen, I have had it. I will confess his name before the Father.

He that hath an ear, let him hear what the Spirit says to the churches ( Revelation 3:6 ).

Now we have the church of Philadelphia, the faithful remnant. Those who are holding to the Word of God. Those who gather on Sunday evening to study the Word of God.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shuts; and shuts, and no man opens ( Revelation 3:7 );

Now he is borrowing a description not out of chapter one in this. The rest of the description is out of chapter one. He is going back to Isaiah 22:0 for this description. And in the twenty-second chapter of Isaiah in verse twenty-two, well, go back to twenty-one, we read this prophecy concerning the Messiah, "I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder, so he shall open, and none shall shut: and he shall shut and none shall open." So, Jesus is here laying claim to that prophecy of the Messiah in Isaiah 22:22 . I have the key of David. I open and no man can shut. I shut and no man can open.

I know thy works: behold I have set before thee an open door, and no man can shut it ( Revelation 3:8 ):

That to me is exciting. The Lord sets before us an open door of opportunity and no man can shut it. I believe that that open door will be open to us until the Lord comes. No man can shut it.

for thou hast a little strength ( Revelation 3:8 ),

I don't see a super church, or super saints. There is a doctrine known as the manifested sons of God that advocates the super sainthood. One of these days we are going to go into the phone booth and change our clothes and we are going to come out with super power and we are going to just point at the Russians and they will just shrivel and die. And all of the enemies of God we are just going to subdue when we are manifested finally as the sons of God before the world. Balderdash. You have a little strength.

We are not very strong. You know it is true that God is doing a wonderful work here and it is exciting to see what God is doing, but we have hardly touched the county. There are so many out there who need Jesus Christ. We can't really sit back and say, "Look, how many we have got coming here." There are so many more to be reached. We have a little strength. Thank God we have a little strength. Thank God that He has set before us the open door.

Behold, I will make of them the synagogue of Satan, which say they are Jews, and are not, but lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee ( Revelation 3:9 ).

There will be that day that will come that the Jews will recognize that Jesus is the Messiah. That is a work that God is going to do in bringing the knowledge to these people. I do not feel called of God as an evangelist to the Jewish people or to the Jewish nation. I believe that is something that God is going to do. He may call others. And that isn't to say that God doesn't call people as He did to the Jews, but He has not called me. And I don't feel that I have this great obligation to share the Gospel to the Jews. I believe that God has blinded their eyes until the fullness of the gentiles has come in. And so the day will come when they will acknowledge that Jesus is the Messiah and I pray and long for that day. I hope for that day. But in the meantime I share the truth of God with those that accept, with those that believe.

Because thou hast kept the word of my patience, [and here it is, because you've kept His Word], I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the eaRuth ( Revelation 3:10 ).

So, the promise of being kept from the Great Tribulation, because we have kept the word of His patience.

Behold, I come quickly: hold that fast which you have, that no man take your crown. 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 the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name ( Revelation 3:11-12 ).

Jehovah Tsidkenu, the Lord is our righteousness.

He that hath an ear, let him hear what the Spirit says unto the church ( Revelation 3:13 ).

No call to repentance, just a commendation for keeping the Word, the promise that He would also keep them.

Now the final apostate condition of the church, the church of Laodicea represented by those ministers that sued President Reagan for announcing the year of the Bible. Those ministers that are pro-abortion and pro-pornography and pro every other evil that comes down the pike, who dress in clerical robes and claim to be ministers of Jesus Christ but are really of the synagogue of Satan.

to the angel of the church of Laodiceans write; These things saith the Amen, the faithful and true witness ( Revelation 3:14 ),

In chapter one, He was known as the faithful and the true witness.

the beginning of the creation of God ( Revelation 3:14 );

Or who was in the beginning of God's creation. In the beginning was the Word, that the word was with God, all things were made by Him.

I know thy works, that thou art neither cold nor hot: I would thou were cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth ( Revelation 3:15-16 ).

The nauseating state of the church.

Because you say, I am rich, [endowed with great foundations and funds, we're rich.] we're increased with goods, we have need of nothing; you know not that you are wretched, and miserable, and poor, and blind, and naked ( Revelation 3:17 ):

Interesting how the church observes itself and how Jesus observes the church.

I counsel thee buy from me gold tried in the fire, that you may be rich; white raiment, that you may be clothed, and that the shame of thy nakedness does not appear; anoint your eyes with eyesalve, that you may see ( Revelation 3:18 ).

That is of the Holy Spirit.

As many as I love ( Revelation 3:19 ),

And here He is loving the church in this sad condition.

As many as I love, I rebuke and chasten: be zealous therefore and repent ( Revelation 3:19 ).

Oh, how patient the Lord is. He still loves the church in this apostate condition. "As many as I love, I rebuke." If the Lord has rebuked you, then be thankful He loves you. If the Lord chastens you, be thankful you are His child and He loves you.

Behold, I stand at the door, and knock ( Revelation 3:20 ):

Actually the church has put Christ on the outside. You read the Gallup Polls and all and it is rather frightening to find out how many ministers do not really believe in the deity of Jesus Christ, do not believe in the virgin birth, do not believe that there is an actual heaven or hell. The percentages are down around fifty to sixty percent that don't believe in these things. It is sad. You wonder why they are ministers. You might as well establish another religion on Mother Goose rhymes or something, or Aesops Fables. Why espouse a book that you can't trust or is not true?

I stand at the door, and knock: if any man hear my voice, and open the door, I will come in, and will sup with him ( Revelation 3:20 ),

Eating supper is a very significant act from a Biblical standpoint, from a cultural standpoint at the time of Christ. It signified becoming one with the other person. And Jesus is always wanting to eat supper with people. What does it mean? It means that He wants to become one with you. Just open the door and He will come in and become one with you. He will eat supper with you.

Now, the Jew would not eat with the Gentile. He didn't want to become one with the Gentile. You remember when Peter came to the house of Cornelius, he said, "Now look, I am really not supposed to be here. We Jews are not supposed to go into the house of a Gentile, but the Lord told me to come so that is why I am here." And he was apologizing, but he went into the house of Cornelius. God was breaking down some of these barriers. Jesus doesn't care. He says, "Just open the door and I will come in and eat with you. You can become one with Me. I will be glad to share with you and become one with you just open the door."

To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit says unto the churches ( Revelation 3:21-22 ).

So we come to the end of the second section of the book of Revelation, the things which are. And next week as we get into chapters four and five. We will enter into the third section, the things which will be after these things of the church. We will take you to heaven next Sunday night.

Oh God, give us ears to hear what the Spirit is saying to the church. May we tonight, O God, listen to what you would say to us. Search us, O Lord, know our hearts, try us, O God, know our thoughts, if there is a way of unrighteousness, if there is a way of deceitfulness, God help us that we would not deceive ourselves, and be blind to the truth. Lord, if there is something wrong in what we are doing, how we are doing it, let your Spirit reveal to our hearts. God we don't want to go on living in a lie or a fallacy. We long to know Your truth. Thy Word is truth. Teach us thy Word that we might in its precepts and live in its light. In Jesus' name, Amen. "

Dr. Constable's Expository Notes

E. The letter to the church in Sardis 3:1-6

Jesus Christ sent this letter to commend the few faithful Christians in Sardis for their good deeds and to challenge the negligent majority to remember what they knew and to obey Him.

Dr. Constable's Expository Notes

4. Promise 3:4-6

Jesus Christ held out blessings for the faithful few in the congregation to stimulate the rest to repent. White garments symbolic of one’s works (Revelation 19:8) are pure and free of defilement (cf. Revelation 7:9; Revelation 7:13; Revelation 19:14; Matthew 22:11-12). Sardis boasted of her trade in woolen goods and dyed stuffs. [Note: Cf. Charles, 1:78.] Only the Christians who were faithful to Jesus Christ could enjoy His intimate fellowship ("walk with Me;" cf. Revelation 7:14; Revelation 22:14).

"The reference was to the day of a Roman triumph. All work ceased and the true Roman citizen donned the pure white toga. The specially privileged few-usually the civic authorities and sometimes relations or friends of the victorious general who was being honoured-had a part in the triumphal procession. Clad in white, these Sardian believers were also to walk in triumph with their Captain in the day of His triumph. They had remained loyal to Him and would share His honour in the day of His glory." [Note: Tatford, p. 115. Cf. Ramsay, pp. 386-88; Colin J. Hemer, The Letters to the Seven Churches of Asia in Their Local Setting, p. 147; and J. Massyngberde Ford, Revelation, p. 413.]

God will eventually clothe all overcomers with special garments that declare their inward joy, victory, purity, and heavenly state (cf. Revelation 7:9; Revelation 7:13; Revelation 19:8). [Note: See Swete, pp. 51-52.]

Second, He will not (double negative for emphasis in Greek) erase their names from the "book of life" (cf. Luke 10:20), another metaphor for eternal life (cf. Revelation 2:7). There appear to be several "books" (records) that God keeps in heaven (cf. Revelation 20:12). Since God is omniscient He does not need to record things in books. People keep books for later recollection, so the figure of a book is an instance of contextualization: giving revelation in terms the recipients can easily understand. There is the book of the living, namely, those who are presently alive on the earth, including the unsaved (Exodus 32:32-33; Deuteronomy 29:20; Psalms 69:28; Isaiah 4:3). There is also a book containing the names of the lost and their deeds (Revelation 20:12). There is a book with the names of the elect in it (Daniel 12:1; Revelation 13:8; Revelation 17:8; Revelation 20:15; Revelation 21:27). A fourth book evidently contains the names of faithful followers of the Lord (Malachi 3:16; Philippians 4:3; Hebrews 12:23; Revelation 3:5). [Note: See Charles R. Smith, "The Book of Life," Grace Theological Journal 6:2 (Fall 1985):219-30.]

"The Book of Deeds and the Book of Life are distinguished in Revelation 20:12 . . . The motif of having one’s name erased from, or blotted out of, the Book of Life is a metaphor for judgment (Exodus 32:32-33; Psalms 69:27-28; . . .), based on the notion of expulsion or disenfranchisement from the record of citizenship. Originally, however, to be blotted out of the Book of Life meant ’to die’ (Exodus 32:32-33; Psalms 69:27-28; Isaiah 4:3)." [Note: Aune, p. 224.]

Several reliable Bible students have believed that the book of life contains the names of everyone living, but as unbelievers die God removes their names from the book. Thus at the end the book contains only the names of believers. [Note: E.g. Thomas, Revelation 1-7, p. 261; Walvoord, The Revelation . . ., p. 82, McGee, 5:915; and Wiersbe, 2:577-78.]

The term "name" (Gr. onoma) also has more than one meaning. Biblical writers used it of the name of a person, his reputation (as in "he has a good name"; cf. Job 30:8; Proverbs 22:1; Isaiah 56:4-5), a synonym for the person himself, and in prepositional combinations. [Note: Theological Dictionary of the New Testament, s.v. "Onoma," by H. Bietenhard.] In view of the previous use of the word "name" (Revelation 3:1), where it means reputation, that is probably what it means here too (cf. Revelation 2:17; Revelation 3:12). The Christian has a good reputation in heaven that results in his receiving an honorable eternal identity. Yet his good name associates closely with his rewards. [Note: Fuller, p. 304. Cf. Dillow, pp. 482-86; and Robert N. Wilkin, "I Will Not Blot Out His Name," Grace Evangelical Society News 10:2 (March-April 1995):1-4.]

"Practically every city of that day maintained a roll or civic register of its citizens, and in that record was entered the name of every child born in the city. If one of the citizens proved guilty of treachery or disloyalty or of anything bringing shame on the city, he was subjected to public dishonour by the expunging of his name from the register. (The name was, in any case normally obliterated at death.) He was deemed no longer worthy to be regarded as a citizen of the city. If, on the other hand, a citizen had performed some outstanding exploit deserving of special distinction, honour was bestowed upon him, either by the recording of the deed in the city roll or by his name being encircled in gold (or overlaid in gold) in the roll." [Note: Tatford, pp. 116-17. Cf. Aune, p. 225.]

We should not infer from this statement in Revelation 3:5 that some believers will lose their salvation (John 5:24; John 6:35-37; John 6:39; John 10:28-29). The litotes here (cf. Revelation 2:11) means the overcomer’s name will be especially glorious forever. [Note: See Zane C. Hodges, "Revelation 3:15 Revisited," The Kerugma Message 4:1 (September 1995):2.]

"The purpose of the promise is to provide certainty and assurance to those who are ’worthy’ (cf. Revelation 3:4), not to indicate anything about the fate of those who do not overcome." [Note: Thomas, Revelation 1-7, p. 261.]

Third, Jesus Christ will acknowledge all overcomers as His own (cf. Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8).

"The faithful, in the white toga of the freeborn, would walk in the triumphal procession with the Victor; they would be brought into the banquet and clad in the shining festal robe; their names would be honoured in the civic register of heaven; and finally they would be confessed before the Sovereign of the universe. Just as, in the presence of the emperor and his court, the victorious general related the deeds of the warriors who had done exploits in the battle and presented these men before the august court in acknowledgement of their worth, so the Lord Jesus Christ would recount the deeds of His followers and present them to His father." [Note: Tatford, p. 117. Cf. Matthew 10:32; Mark 8:38; Luke 12:8-9; 2 Timothy 2:12.]

"Faithfulness in trial now is to be rewarded beyond measure in the life to come." [Note: Mounce, p. 114.]

In view of these coming realities the Christians in Sardis would have felt encouraged to live in keeping with their calling (cf. Ephesians 4:1).

During the period of the Protestant Reformation the Protestant church had a reputation for being sound, but really it was quite dead. The reformers effected a return to the doctrines of salvation by grace and the priesthood of all believers, but they and their disciples could not agree on many other doctrines. This resulted in denominationalism that has fragmented the church ever since, destroying its unity and marring its testimony. The faithful few of this period were those who held to the truths of Scripture that the Reformation discovered anew but did not agree with the errors of its leaders. [Note: See E. H. Broadbent, The Pilgrim Church, for an account of the continuance through the centuries of churches practicing the principles taught and exemplified in the New Testament.]

Even in the present day there are many local churches that have a reputation for being good, perhaps because of an imposing building, much activity, or a rich history. However, they are really almost dead spiritually.

Barclay's Daily Study Bible

Chapter 3

THE LETTER TO SARDIS ( Revelation 3:1-6 )

3:1-6 And to the angel of the Church in Sardis, write:

Sardis, Past Splendour And Present Decay ( Revelation 3:1-6 Continued)

Sir W. M. Ramsay said of Sardis that nowhere was there a greater example of the melancholy contrast between past splendour and present decay. Sardis was a city of degeneration.

Seven hundred years before this letter was written Sardis had been one of the greatest cities in the world. There the king of Lydia ruled over his empire in oriental splendour. At that time Sardis was a city of the east and was hostile to the Greek world, Aeschylus wrote of it: "They that dwelt by Tmolous pledged themselves to cast the yoke on Hellas."

Sardis stood in the midst of the plain of the valley of the River Hermus. To the north of that plain rose the long ridge of Mount Tmolus; from that ridge a series of hills went out like spurs, each forming a narrow plateau. On one of these spurs, fifteen hundred feet up, stood the original Sardis. Clearly such a position made it almost impregnable. The sides of the ridge were smoothly precipitous; and only where the spur met the ridge of Mount Tmolus was there any possible approach into Sardis and even that was hard and steep. It has been said that Sardis stood like some gigantic watch-tower, guarding the Hermus valley. The time came when the narrow space on the top of the plateau was too small for the expanding city; and Sardis grew round the foot of the spur on which the citadel stood. The name Sardis (Sardeis, G4454, in Greek) is really a plural noun, for there were two towns, one on the plateau and one in the valley beneath.

The wealth of Sardis was legendary. Through the lower town flowed the River Pactolus, which was said in the old days to have had gold-bearing waters from which much of the wealth of Sardis came. Greatest of the Sardian kings was Croesus, whose name is still commemorated in the proverb, "As rich as Croesus." It was with him that Sardis reached its zenith and it was with him that it plunged to disaster.

It was not that Croesus was not warned where Sardis was heading. Solon, the wisest of the Greeks, came on a visit and was shown the magnificence and the luxury. He saw the blind confidence of Croesus and his people that nothing could end this splendour; but he also saw that the seeds of softness and of degeneration were being sown. And it was then that he uttered his famous saying to Croesus: "Call no man happy until he is dead." Solon knew only too well the chances and changes of life which Croesus had forgotten.

Croesus embarked upon a war with Cyrus of Persia which was the end of the greatness of Sardis. Again Croesus was warned, but he failed to see the warning. To get at the armies of Cyrus he had to cross the River Halys. He took counsel of the famous oracle at Delphi and was told: "If you cross the River Halys, you will destroy a great empire. Croesus took it as a promise that he would annihilate the Persians; it never crossed his mind that it was a prophecy that the campaign on which he had embarked would be the end of his own power.

He crossed the Halys, engaged in battle and was routed. He was not in the least worried, for he thought that all he had to do was to retire to the impregnable citadel of Sardis, recuperate and fight again. Cyrus initiated the siege of Sardis, waited for fourteen days, then offered a special reward to anyone who would find an entry into the city.

The rock on which Sardis was built was friable, more like close packed dried mud than rock. The nature of the rock meant that it developed cracks. A certain Mardian soldier called Hyeroeades had seen a Sardian soldier accidentally drop his helmet over the battlements, and then make his way down the precipice to retrieve it. Hyeroeades knew that there must be a crack in the rock there by means of which an agile man could climb up. That night he led a party of Persian troops up by the fault in the rock. When they reached the top they found the battlements completely unguarded.

The Sardians had thought themselves too safe to need a guard; and so Sardis fell. A city with a history like that knew what the Risen Christ was talking about when he said: "Watch!"

There were a few futile attempts at rebellion; but Cyrus followed a deliberate policy. He forbade any Sardian to possess a weapon of war. He ordered them to wear tunics and buskins, that is, actor's boots, instead of sandals. He ordered them to teach their sons lyre-playing, the song and the dance, and retail trading. Sardis had been flabby already but the last vestige of spirit was banished from its people and it became a city of degeneration.

It vanished from history under Persian rule for two centuries. In due time it surrendered to Alexander the Great and through him it became a city of Greek culture. Then history repeated itself. After the death of Alexander there were many claimants for the power. Antiochus, who became the ruler of the area in which Sardis stood, was at war with a rival called Achaeus who sought refuge in Sardis. For a year Antiochus besieged him; then a soldier called Lagoras repeated the exploit of Hyeroeades. At night with a band of brave men he climbed the steep cliffs. The Sardians had forgotten their lesson. There was no guard and once again Sardis fell because it was not upon the watch.

In due time the Romans came. Sardis was still a wealthy city. It was a centre of the woollen trade; and it was claimed that the art of dyeing wool was actually discovered there. It became a Roman assize town. In A.D. 17 it was destroyed by an earthquake which devasted the area. Tiberius, the Roman Emperor, in his kindness remitted all tribute for five years and gave a donation of 10,000,000 sesterces, that is, L400,000. towards rebuilding and Sardis recovered itself by the easy way.

When John wrote his letter to Sardis, it was wealthy but degenerate. Even the once great citadel was now only an ancient monument on the hill top. There was no life or spirit there. The once great Sardians were soft, and twice they had lost their city because they were too lazy to watch. In that enervating atmosphere the Christian Church too had lost its vitality and was a corpse instead of a living Church.

Sardis, Death In Life ( Revelation 3:1-6 Continued)

In the introduction to this letter the Risen Christ is described in two phrases.

(i) He is he who has the seven Spirits of God. We have already come upon this strange phrase in Revelation 1:4. It has two aspects of meaning. (a) It denotes the Holy Spirit with his sevenfold gifts, an idea founded on the description of the Spirit in Isaiah 11:2. (b) It denotes the Spirit in his sevenfold operation. There are seven Churches, yet in each of them the Spirit operates with all his presence and power. The seven spirits signifies the completeness of the gifts of the Spirit and the universality of his presence.

(ii) He is he who has the seven stars. The stars stand for the Churches and their angels. The Church is the possession of Jesus Christ. Many a time men act as if the Church belonged to them, but it belongs to Jesus Christ and all in it are his servants. In any decision regarding the Church, the decisive factor must be not what any man wishes the Church to do but what Jesus Christ wishes to be done.

The terrible accusation against the Church at Sardis is that, although it has a reputation for life, it is, in fact, spiritually dead. The New Testament frequently likens sin to death. In the Pastoral Epistles we read: "She who is self-indulgent is dead even while she lives" ( 1 Timothy 5:6), The Prodigal Son is he who was dead and is alive again ( Luke 15:24). The Roman Christians are men who have been brought from death to life ( Romans 6:13). Paul says that his converts in their pre-Christian days were dead through trespasses and sins ( Ephesians 2:1; Ephesians 2:5).

(i) Sin is the death of the will. If a man accepts the invitations of sin for long enough, the time comes when he cannot accept anything else. Habits grow upon him until he can no longer break them. A man comes, as Seneca had it, to hate his sins and to love them at the same rime. There can be few of us who have not experienced the power of some habit into which we have fallen.

(ii) Sin is the death of the feelings. The process of becoming the slave of sin does not happen overnight. The first time a man sins he does so with many a qualm. But the day comes, if he goes on taking what is forbidden, when he does without a qualm that which once he would have been horrified to do. Sin, as Burns had it, "petrifies the feeling."

(iii) Sin is the death of all loveliness. The terrible thing about sin is that it can take the loveliest things and turn them into ugliness. Through sin the yearning for the highest can become the craving for power; the wish to serve can become the intoxication of ambition; the desire of love can become the passion of lust. Sin is the killer of life's loveliness.

It is only by the grace of God that we can escape the death of sin.

Sardis, A Lifeless Church ( Revelation 3:1-6 Continued)

The lifelessness of the Church at Sardis had a strange effect.

(i) The Church at Sardis was untroubled by any heresy. Heresy is always the product of the searching mind; it is, in fact, the sign of a Church that is alive. There is nothing worse than a state in which a man is orthodox because he is too lazy to think for himself He is actually better with a heresy which he holds intensely than with an orthodoxy about which in his heart of hearts he does not care.

(ii) The Church at Sardis was untroubled by any attack from the outside, neither by the heathen or by the Jews. The truth was that it was so lifeless that it was not worth attacking. The Pastoral Epistles describe those who had drifted away from the true faith by saying that they had a form of godliness but denied its power ( 2 Timothy 3:5). Moffatt translates it: "Though they keep up a form of religion, they will have nothing to do with it as a force." Phillips puts it: "They will maintain a facade of 'religion,' but their conduct will deny its validity."

A truly vital Church will always be under attack. "Woe to you," said Jesus, "when all men speak well of you!" ( Luke 6:26). A Church with a positive message is bound to be one to which there will be opposition.

A Church which is so lethargic as to fail to produce a heresy is mentally dead; and a Church which is so negative as to fail to produce opposition is dead in its witness to Christ.

Sardis, Watch! ( Revelation 3:1-6 Continued)

If anything is to be rescued from the impending ruin of the Church in Sardis the Christians there must wake from their deadly lethargy and watch. No commandment appears more frequently in the New Testament than that to watch.

(i) Watchfulness should be the constant attitude of the Christian life. "It is full time," says Paul, "to wake from sleep" ( Romans 13:11). "Be watchful, stand firm in your faith," he urges ( 1 Corinthians 16:13). It has been said that "eternal vigilance is the price of liberty" and eternal watchfulness is the price of salvation.

(ii) The Christian must be on the watch against the wiles of the devil ( 1 Peter 5:8). The history of Sardis had its vivid examples of what happens to the garrison whose watch is slack. The Christian is under continual attack by the powers which seek to seduce him from his loyalty to Christ. Often these attacks are subtle. He must, therefore, be ever on the watch.

(iii) The Christian must be on the watch against temptation "Watch and pray," said Jesus, "that you may not enter into temptation" ( Matthew 26:41). Temptation waits for our unguarded moments and then attacks. In the Christian life there must be unceasing vigilance against it.

(iv) Repeatedly the New Testament urges the Christian to be on the watch for the coming of his Lord. "Watch, therefore," said Jesus, "for you do not know on what day your Lord is coming." "What I say to you, I say to all: watch" ( Matthew 24:42-43; Mark 13:37). "Let us not sleep, as others do," writes Paul to the Thessalonians. "Let us keep awake and be sober" ( 1 Thessalonians 5:6). No man knows the day and the hour when for him eternity will invade time. "The last day is a secret," says Augustine, "that every day may be watched." A man should live every day as if it were his last.

(v) The Christian must be on the watch against false teaching. In Paul's last address to the elders of Ephesus he warns them that grievous wolves will invade the flock from outside and from inside men will arise to speak perverse things. "Therefore," he says, "watch!" ( Acts 20:29-31).

(vi) Nor must the Christian forget that, even as he must watch for Jesus Christ, Jesus Christ is watching him. "I have not found your works perfect," says the Risen Christ, "in the sight of my God." Here two great truths meet us. (a) Christ is looking for something from us. We so often regard him as the one to whom we look for things; for his strength, his help, his support, his comfort. But we must never forget that he is looking for our love, our loyalty and our service. (b) The things a man must do lie to his hand. The old saying is true: "Fate is what we must do; destiny is what we are meant to do." The Christian does not believe in an inescapable fate; but he does believe in a destiny which he can accept or refuse.

From everyone of us Jesus Christ is looking for something; and for everyone of us there is something to do.

Sardis, The Imperatives Of The Risen Lord ( Revelation 3:1-6 Continued)

In Revelation 3:3 we have a series of imperatives.

(i) The Risen Christ says: "Remember how you received and heard the gospel." It is the present imperative and means: "Keep on remembering; never allow yourself to forget." The Risen Christ is telling the lethargic Sardians to remember the thrill with which they first heard the good news. It is a fact of life that certain things sharpen memory which has grown dull. When, for instance, we return to a graveside, the sorrow from which the years have taken the edge grows piercingly poignant again. Ever and again the Christian must stand before the Cross and remember again what God has done for him.

(ii) The Risen Christ says: "Repent!" This is an aorist imperative and describes one definite action. In the Christian life there must be a decisive moment, when a man decides to be done with the old way and to begin on the new.

(iii) The Risen Christ says: "Keep the commands of the gospel." Here again we have a present imperative indicating continuous action. It means: "Never stop keeping the commands of the gospel." Here is a warning against what we might call "spasmodic Christianity." Too many of us are Christian one moment and unchristian the next.

(iv) There is the command to watch. There is an old Latin saying that "the gods walk on feet that are wrapped in wool." Their approach is silent and unobserved, until a man finds himself without warning facing eternity. But that cannot happen if every day a man lives in the presence of Christ; he who walks hand-in-hand with Christ cannot be taken unawares by his coming.

Sardis, The Faithful Few ( Revelation 3:1-6 Continued)

In Revelation 3:4 there shines through the darkness a ray of hope. Even in Sardis there are the faithful few. When Abraham is pleading with God for Sodom, he appeals to God: "To slay the righteous with the wicked, far be that from thee" ( Genesis 18:25). In the old story of the kings, Abijah alone of all the sons of Jeroboam was spared because in him was found some good thing toward the Lord God of Israel ( 1 Kings 14:13). God never abandons his search for the faithful few and they are never lost to his sight in the mass of the wicked.

It is said of the faithful that they "have not soiled their garments." James spoke with respect and admiration of the man who kept himself "unstained from the world" ( James 1:27). There are two possible pictures here.

(i) In the heathen world no worshipper was allowed to approach a temple of the gods with soiled clothes. For the heathen this was an external thing; but this may describe the man who has kept his soul clean so that he can enter into the presence of God and not be ashamed.

(ii) Swete thinks that the white garments stand for the profession a man made at baptism; and that the phrase described the man who had not broken his baptismal vows. At this stage in the Church's history baptism was adult baptism, and at baptism a man took his personal pledge to Jesus Christ. This is all the more likely because it was common at baptism to clothe a man, after he had emerged from the water, in clean white robes, symbolic of the cleansing of his life. The man who is faithful to his pledge will, beyond a doubt, some day hear God say: "Well done!"

To those who have been true the promise is that they will walk with God. Again there is a double background.

(a) There may be a heathen background. At the Persian court the king's most trusted favourites were given the privilege of walking in the royal gardens with the king and were called "The Companions of the Garden." Those who have been true to God will some day walk with him in Paradise.

(b) There may be a reference to the old story of Enoch. "And Enoch walked with God, and he was not; for God took him" ( Genesis 5:24). Enoch walked with God on earth and continued to walk with him in the heavenly places. The man whose walk with God is close on earth will enter into a nearer companionship with him when the end of life comes.

Sardis, The Threefold Promise ( Revelation 3:1-6 Continued)

To those who have been faithful comes the threefold promise.

(i) They will be clothed with white raiment. It is said of the righteous that "they will shine forth like the sun in the Kingdom of their Father" ( Matthew 13:43); and it is said of God that he covers himself with light as with a garment ( Psalms 104:2). What do the white robes signify?

(a) In the ancient world white robes stood for festivity. "Let your garments be always white," said the preacher, "and let not oil be lacking on your head" ( Ecclesiastes 9:8). The white robes may stand for the fact that the faithful will be guests at the banquet of God.

(b) In the ancient world white robes stood for victory. On the day when a Roman triumph was celebrated, all the citizens clad themselves in white; the city itself was called urbs candida, the city in white. The white robes may stand for the reward of those who have won the victory.

(c) In any land and time white is the colour of purity, and the white robes may stand for the purity whose reward is to see God. "Blessed are the pure in heart, for they shall see God" ( Matthew 5:8).

(d) It has been suggested that the white robes stand for the resurrection bodies which the faithful will some day wear. They who are faithful will share in that whiteness of light which is the garment of God himself.

We need not make a choice between these various meanings; we may well believe that they are all included in the greatness of the promise.

(ii) Their names will not be wiped out of the Book of Life. The Book of Life is a conception which occurs often in the Bible. Moses is willing to be wiped out of the book which God has written, if by his sacrifice he can save his people from the consequence of their sin ( Exodus 32:32-33). It is the hope of the Psalmist that the wicked will be blotted out of the book of the living ( Psalms 69:28). In the time of judgment those who are written in the book will be delivered ( Daniel 12:1). The names of Paul's fellow-labourers for God are written in the book of life ( Php_4:3 ). He who is not written in the book of life is cast into the lake of fire ( Revelation 20:15); only they who are written in the Lamb's book of life shall enter into blessedness ( Revelation 21:27).

In the ancient world a king kept a register of his citizens. When a man committed a crime against the state, or when he died, his name was erased from that register. To have one's name written in the book of life is to be numbered amongst the faithful citizens of the Kingdom of God.

(iii) Jesus Christ will confess their names before his Father and the angels. It was Jesus' promise that, if a man confessed him before men, he would confess him before his Father; and if a man denied him before men, he would deny him before his Father ( Matthew 10:32-33; Luke 12:8-9). Jesus Christ is for ever true to the man who is true to him.

THE LETTER TO PHILADELPHIA ( Revelation 3:7-13 )

3:7-13 And to the angel of the Church in Philadelphia, write:

Philadelphia, City Of Praise ( Revelation 3:7-13 Continued)

Philadelphia was the youngest of all the seven cities. It was founded by colonists from Pergamum under the reign of Attalus the Second, who ruled in Pergamum from 159 to 138 B.C. Philadelphos ( G5361) is the Greek for one who loves his brother. Such was the love of Attalus for his brother Eumenes that he was called Philadelphos, and it was after him that Philadelphia was named.

It was founded for a special purpose. It was situated where the borders of Mysia, Lydia and Phrygia met. But it was not as a garrison town that Philadelphia was founded, for there was little danger there. It was founded with the deliberate intention that it might be a missionary of Greek culture and language to Lydia and Phrygia; and so well did it do its work that by A.D. 19 the Lydians had forgotten their own language and were all but Greeks. Ramsay says of Philadelphia that it was "the centre for the diffusion of Greek language and Greek letters in a peaceful land and by peaceful means." That is what the Risen Christ means when he speaks of the open door that is set before Philadelphia. Three centuries before, Philadelphia had been given an open door to spread Greek ideas in the lands beyond; and now there has come to it another great missionary opportunity, to carry to men who never knew it the message of the love of Jesus Christ.

Philadelphia had a great characteristic which has left its mark upon this letter. It was on the edge of a great plain called the Katakekaumene ( G2618) , which means the Burned Land. The Katakekaumene was a great volcanic plain bearing the marks of the lava and the ashes of volcanoes then extinct. Such land is fertile; and Philadelphia was the centre of a great grape-growing area and a famous producer of wines. But that situation had its perils, and these perils had left their mark more deeply on Philadelphia than on any other city. In A.D. 17 there came a great earthquake which destroyed Sardis and ten other cities. In Philadelphia the tremors went on for years; Strabo describes it as a "city full of earthquakes."

It often happens that, when a great earthquake comes, people meet it with courage and self-possession, but ever. recurring minor shocks drive them to sheer panic. That is what happened in Philadelphia. Strabo describes the scene. Shocks were an everyday occurrence. Gaping cracks appeared in the walls of the houses. Now one part of the city was in ruins, now another. Most of the population lived outside the city in huts and feared even to go on the city streets lest they should be killed by failing masonry. Those who still dared to live in the city were reckoned mad; they spent their time shoring up the shaking buildings and every now and then fleeing to the open spaces for safety. These terrible days in Philadelphia were never wholly forgotten, and people in it ever waited subconsciously for the ominous tremors of the ground, ready to flee for their lives to the open spaces. People in Philadelphia well knew what security lay in a promise that "they would go out no more."

But there is more of Philadelphia's history than that in this letter. When this earthquake devastated it, Tiberius was as generous to Philadelphia as he had been to Sardis. In gratitude it changed its name to Neocaesarea--the New City of Caesar. In the time of Vespasian Philadelphia was in gratitude to change its name again to Flavia, for Flavius was the Emperor's family name. It is true that neither of these new names lasted and "Philadelphia" was restored. But the people of Philadelphia well knew what it was to receive "a new name."

Of all the cities Philadelphia receives the greatest praise and it was to show that it deserved it.

In later days it became a very great city. When the Turks and Mohammedanism flooded across Asia Minor and every other town had fallen, Philadelphia stood erect. For centuries it was a free Greek Christian city amidst a pagan people. It was the last bastion of Asian Christianity. It was not till midway through the fourteenth century that it fell; and to this day there is a Christian bishop and a thousand Christians in it. With the exception of Smyrna the other Churches are in ruins but Philadelphia still holds aloft the banner of the Christian faith.

Philadelphia, Titles And Claims ( Revelation 3:7-13 Continued)

In the introduction to this letter the Risen Christ is called by three great titles, each of which implies a tremendous claim.

(i) He is he who is holy. Holy is the description of God himself "Holy, holy, holy is the Lord of hosts," was the song of the seraphs which Isaiah heard ( Isaiah 6:3). "To whom then will you compare me, that I should be like him? says the Holy One" ( Isaiah 40:25). "I am the Lord, your Holy One, the creator of Israel, your King" ( Isaiah 43:15). All through the Old Testament God is the Holy One; and now that title is given to the Risen Christ. We must remember that holy (hagios, G40) means different, separate from. God is holy because he is different from men; he has that quality of being which belongs to him alone. To say that Jesus Christ is holy is to say that he shares the being of God.

(ii) He is he who is true. In Greek there are two words for true. There is alethes ( G227) , which means "true" in the sense that a true statement is different from a false statement. There is alethinos ( G228) , which means "real" as opposed to that which is "unreal." It is the second of these words which is used here. In Jesus is reality. When we are confronted with him, we are confronted with no shadowy outline of the truth but with the truth itself.

(iii) He is he who has the key of David, who opens and no man will shut, who shuts and no man opens. We may first note that the key is the symbol of authority. Here is the picture of Jesus Christ as the one who has the final authority which no one can question.

Behind this there is an Old Testament picture. Hezekiah had a faithful steward called Eliakim, who was over all his house and who alone could admit to the presence of the king. Isaiah heard God say of this faithful Eliakim: "and I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open" ( Isaiah 22:22). It is this picture which is in John's mind. Jesus alone has authority to admit to the new Jerusalem, the new city of David. As the Te Deum has it: "Thou didst open the kingdom of Heaven to all believers." He is the new and living way into the presence of God.

Philadelphia, The Open Door ( Revelation 3:7-13 Continued)

In Revelation 3:8-9 there is a problem of punctuation. In the early Greek manuscripts there was no punctuation at all. The problem is that the words "because you have a little strength, and because you have kept my word, and have not denied my name," can go equally well with what precedes them or with what follows. They may express either the reason why the door stands open before the Christians of Philadelphia or the reason why they will be given those who belong to the synagogue of Satan. We have taken them with the words which precede them.

It is the great promise of the Risen Christ that he has set before the Christians of Philadelphia an open door which no man can ever shut. What is the meaning of this open door?

(i) It may be the door of missionary opportunity. Writing to the Corinthians of the work which lies ahead of him, Paul says: "For a wide door for effective work has opened to me" ( 1 Corinthians 16:9). When he came to Troas, a door was opened to him by the Lord ( 2 Corinthians 2:12). He asks the Colossians to pray that a door of utterance may be opened for him ( Colossians 4:3). When he came back to Antioch he told how God had opened the door of faith to the Gentiles ( Acts 14:27).

This meaning is particularly appropriate for Philadelphia. We have seen how it was a border town, standing where the boundaries of Lydia, Mysia and Phrygia met, and founded to be a missionary of Greek language and culture to the barbarous peoples beyond. It was on the road of the imperial postal service, which left the coast at Troas, came to Philadelphia via Pergamum, Thyatira and Sardis, and joined the great road out to Phrygia. The armies of Caesar travelled that road; the caravans of the merchant-men travelled it; and now it was beckoning the missionaries of Christ.

Two things emerge here. (a) There is a door of missionary opportunity before every man and he need not go overseas to find it. Within the home, within the circle in which we move, within the parish in which we reside, there are those to be won for Christ. To use that door of opportunity is at once our privilege and our responsibility. (b) In the way of Christ the reward of work well done is more work to do. Philadelphia had proved faithful and the reward for her fidelity was still more work to do for Christ.

(ii) It has been suggested that the door which is set before the Philadelphians is none other than Jesus himself. "I am the door," said Jesus ( John 10:7; John 10:9).

(iii) It has been suggested that the door is the door to the Messianic community. With Jesus Christ the new kingdom of David was inaugurated; and, just as in the ancient kingdom Eliakim had the keys to admit to the royal presence, so Jesus is the door to admit to the kingdom of God.

(iv) Apart from all these things, for any man the door of prayer is always open. That is a door which no man can ever shut and it is one which Jesus opened when he assured men of the seeking love of God the Father.

Philadelphia, Inheritors Of The Promise ( Revelation 3:7-13 Continued)

In Revelation 3:9 the promise of the Risen Christ is that some day the Jews who slander the Christians will kneel before them. This is an echo of an expectation of the Jews which finds frequent expression in the Old Testament.

This was that in the new age, all nations would do humble homage to the Jews. This promise recurs again and again in Isaiah. "The sons of those who oppressed you shall come bending low to you; and all who despised you shall bow down at your feet" ( Isaiah 60:14). "The wealth of Egypt and the merchandise of Ethiopia and the Sabeans, men of stature, shall come over to you and be yours, they shall follow yon; they shall come over in chains and bow down to you" ( Isaiah 45:14). "Kings shall be your foster fathers, and their queens your nursing mothers; with their faces to the ground they shall bow down to you, and lick the dust of your feet" ( Isaiah 49:23). Zechariah has a vision of the day when all men of all nations and languages shall turn to Jerusalem, "they shall take hold of the robe of a Jew, saying, 'Let us go with you, for we have heard that God is with you"' ( Zechariah 8:22-23).

It was the Christian belief that the Jewish nation had lost its place in the plan of God and that that place had passed to the Church. A Jew in God's sense of the term was not one who could claim racial descent from Abraham but one of any nation who had made the same venture of faith as he had ( Romans 9:6-9). The Church was the Israel of God ( Galatians 6:16). It was, therefore, now true that all the promises which had been made to Israel had been inherited by the Church. It was to her that one day all men would humbly make their submission. This promise is a reversal of all that the Jews had expected; they had expected that all nations would kneel before them; but the day was to come when they with all nations would kneel before Christ.

That is what the Philadelphian Church would see, at least in its beginnings, if its members were faithful. Up until now they had been faithful. In the sentence, "You have kept my word, and have not denied my name," both the verbs are in the aorist tense, which describes one definite act in past time; and the implication is that there had been some time of trial out of which the Philadelphian Church had emerged triumphantly true. They may have only a little strength; their resources may be small; but, if they are faithful, they will see the dawn of the triumph of Christ.

Though few and small and weak your bands,

Strong in your Captain's strength,

Go to the conquest of all lands;

All must be his at length.

That which must keep a Christian faithful is the vision of a world for Christ, for the coming of such a world depends on the fidelity of the individual Christian.

Philadelphia, Those Who Keep Are Kept ( Revelation 3:7-13 Continued)

It is the promise of the Risen Christ that he who keeps will be kept. "You have kept my commandment," he says, "therefore, I will keep you." Loyalty has its sure reward. In Revelation 3:10 in the Greek the phrase my command to endure is highly concentrated. Literally, it is the word of my endurance. The real meaning is that the promise is to those who have practised the same kind of endurance as Jesus displayed in his earthly life.

When we are called upon to show endurance, the endurance of Jesus Christ supplies us with three things. First, it supplies us with an example. Second, it supplies us with an inspiration. We must walk looking to him, who for the joy that was set before him endured the cross despising the shame ( Hebrews 12:1-2). Third the endurance of Jesus Christ is the guarantee of his sympathy with us when we are called upon to endure. "Because he himself has suffered and been tempted he is able to help those who are tempted" ( Hebrews 2:18).

In Revelation 3:10 we are back again amidst beliefs which are characteristically Jewish. As we have so often seen, the Jews divided time into two ages, the present age which is wholly bad, and the age to come, which is wholly good with in between the terrible time of destruction when judgment will fall upon the world. It is to that terrible time that John refers. Even when time comes to an end, and the world as we know it ceases to exist, he who is faithful to Christ will still be said in his keeping.

Philadelphia, Promise And Warning ( Revelation 3:7-13 Continued)

In Revelation 3:11 there is promise and warning combined.

The Risen Christ tells them that he is coming quickly. It has been said that in the New Testament the Coming of Christ is continually used for two purposes.

(i) It is used as a warning to the heedless. Jesus himself tells of the wicked servant, who took advantage of his master's absence to conduct himself evilly and to whom the master made a sudden return that brought judgment. ( Matthew 24:48-51). Paul warns the Thessalonians of the terrible fate which awaits the disobedient and the unbelieving when the Lord Jesus shall be revealed from heaven and shall take swift and final vengeance on his enemies ( 2 Thessalonians 1:7-9). Peter warns his people that they will give account for their deeds to him who comes to judge the living and the dead ( 1 Peter 4:5).

(ii) It is used as a comfort to the oppressed. James urges patient endurance on his people because the coming of the Lord is drawing near ( James 5:8); soon their distresses will be at an end. The writer to the Hebrews urges patience, for soon he that shall come will come ( Hebrews 10:37).

In the New Testament men used the idea of the Coming of Christ as a warning to the heedless and as a comfort to the oppressed. It is quite true that, in the literal sense, Jesus Christ did not come back to those who were so warned and exhorted. But no man knows when eternity will invade his life and God will bid him rise and come; and that must warn the careless to prepare to meet his God and cheer the oppressed with the thought of the coming glory of the faithful soul.

There is another warning here. The Risen Christ bids the Philadelphians hold to what they have, that no one may take their crown ( Revelation 3:11). It is not a question of someone stealing their crown but of God taking it from them and giving it to someone else, because they were not worthy to wear it. Trench makes a list of people in the Bible who lost their place to someone else because they had shown that they were not fit to hold it. Esau lost his place to Jacob ( Genesis 25:34; Genesis 27:36). Reuben, unstable as water, lost his place to Judah ( Genesis 49:4; Genesis 49:8). Saul lost his place to David ( 1 Samuel 16:1, 1 Samuel 16:13). Shebna lost his place to Eliakim ( Isaiah 22:15-25). Joab and Abiathar lost their places to Benaiah and Zadok ( 1 Kings 2:25). Judas lost his place to Matthias ( Acts 1:25-26). The Jews lost their place to the Gentiles ( Romans 11:11).

There is tragedy here. It sometimes happens that a man is given a task to do and goes towards it with the highest hopes; but it begins to be seen that he is too small for the task and he is removed from the task and it is given to someone else. That can happen with the tasks of God. God has a task for every man; but it may be that the man proves himself unfit for the task and it is given to another.

It is blessedly true that even out of failure a man can redeem himself--but only if he casts himself upon the grace of Jesus Christ.

Philadelphia, Many Promises ( Revelation 3:7-13 Continued)

In Revelation 3:12 we come to the promises of the Risen Christ to those who are faithful. They are many and most would paint pictures which would be vivid and real to the people of Philadelphia.

(i) The faithful Christian will be a pillar in the Temple of God. A pillar of the Church is a great and honoured support. Peter and James and John were the pillars of the early church in Jerusalem ( Galatians 2:9). Abraham, said the Jewish Rabbis, was the pillar of the world.

(ii) The faithful Christian will go out no more. There may be something of two meanings here.

(a) This may be a promise of security. We have seen how for years Philadelphia was terrorized by recurring earthquakes of the earth and how, when such times came, its citizens fled into the open country to escape and, when the tremors ended, came uncertainly back. Life was lived in an atmosphere of insecurity. There is for the faithful Christian the promise of a settled serenity in the peace which Jesus Christ can give.

(b) Some scholars think that what is here promised is fixity of moral character. In this life even the best of us is sometimes bad. But he who is faithful will in the end come to a time when he is like a pillar fixed in the Temple of God and goodness has become the constant atmosphere of his life. If this is the meaning, this phrase describes the life of untroubled goodness which is lived when, after the battles of earth, we reach the presence of God.

(iii) Jesus Christ will write upon the faithful Christian the name of his God. There may be three pictures here.

(a) In the cities of Asia Minor, and in Philadelphia, when a priest died after a lifetime of faithfulness, men honoured him, by erecting a new pillar in the temple in which he had served and by inscribing his name and the name of his father upon it. This then would describe the lasting honour which Christ pays to his faithful ones.

(b) It is just possible that there is a reference to the custom of branding a slave with the initials of his owner to show that he belongs to him. Just so God will put his mark upon his faithful ones. Whichever picture is behind this, the sense is that the faithful ones will wear the unmistakable badge of God.

(c) It is just possible that we have an Old Testament picture. When God told to Moses the blessing which Aaron and the priests must pronounce over the people, he said: "They shall put my name upon the people of Israel" ( Numbers 6:22-27). It is the same idea again; it is as if the mark of God was upon Israel so that all men may know that they are his people.

(iv) On the faithful Christian the name of the new Jerusalem is to be written. That stands for the gift of citizenship in the city of God to the faithful Christian. According to Ezekiel the name of the re-created city of God was to be The Lord is there ( Ezekiel 48:35). The faithful ones will be citizens of the city where there is always the presence of God.

(v) On the faithful Christian Christ will write his own new name. The people of Philadelphia knew all about taking a new name. When in A.D. 17 a terrible earthquake devastated their city and Tiberius, the Emperor, dealt kindly with them, remitting taxation and making a generous gift to rebuild it, they in their gratitude, called the city Neocaesarea, the New City of Caesar, and later when Vespasian was kind to them, they called it Flavia, for that was the family name of Vespasian. Jesus Christ will mark his faithful ones with his new name: what that name was we need not even speculate, for no man knows it ( Revelation 19:12), but in the time to come, when Christ has conquered all, his faithful ones will bear the badge which shows that they are his and share his triumph.

THE LETTER TO LAODICEA ( Revelation 3:14-22 )

3:14-22 And to the angel of the Church in Laodicea, write:

Laodicea, The Church Condemned ( Revelation 3:14-22)

Laodicea has the grim distinction of being the only Church of which the Risen Christ has nothing good to say.

In the ancient world there were at least six cities called Laodicea and this one was called Laodicea on the Lycus to distinguish it from the others. It was founded about 250 B.C. by Antiochus of Syria and was named after his wife Laodice.

Its importance was due entirely to its position. The road from Ephesus to the east and to Syria was the most important in Asia. It began at the coast at Ephesus and it had to find a way to climb up to the central plateau 8,500 feet up. It set out along the valley of the River Maeander until it reached what were known as the Gates of Phrygia. Beyond this point lay a broad valley where Lydia, Phrygia and Caria met. The Maeander entered that valley by a narrow, precipitous gorge through which no road could pass. The road, therefore, detoured through the Lycus valley. In that valley Laodicea stood.

It was literally astride the great road to the east which went straight through Laodicea, entering by the Ephesian Gate and leaving by the Syrian Gate. That in itself would have been enough to make Laodicea one of the great commercial and strategic centres of the ancient world. Originally Laodicea had been a fortress; but it had the serious handicap that all its water supply had to come by underground aqueduct from springs no less than six miles away, a perilous situation for a town besieged. Two other roads passed through the gates of Laodicea, that from Pergamum and the Hermus Valley to Pisidia and Pamphylia and the coast at Perga and that from eastern Caria to central and west Phrygia.

As Ramsay says: "It only needed peace to make Laodicea a great commercial and financial centre." That peace came with the dominion of Rome. When the Roman peace gave it its opportunity it became, as Pliny called it, "a most distinguished city."

Laodicea had certain characteristics which have left their mark on the letter written to it.

(i) It was a great banking and financial centre. When Cicero was travelling in Asia Minor it was at Laodicea that he cashed his letters of credit. It was one of the wealthiest cities in the world. In A.D. 61 it was devastated by an earthquake; but so rich and independent were its citizens that they refused any help from the Roman government and out of their own resources rebuilt their city. Tacitus writes: "One of the most famous cities of Asia, Laodicea, was in that same year overthrown by an earthquake and without any relief from us recovered itself by its own resources" (Tacitus: Annals 14: 27). No wonder that Laodicea could boast that it was rich and had amassed wealth and had need of nothing. It was so wealthy that it did not even need God.

(ii) It was a great centre of clothing manufacture. The sheep which grazed round Laodicea were famous for their soft, violet-black, glossy wool. It mass-produced cheap outer garments. It was specially connected with a tunic called the trimita, so much so, indeed, that it was sometimes called Trimitaria. Laodicea was so proud of the garments it produced that it never realized it was naked in the sight of God.

(iii) It was a very considerable medical centre. Thirteen miles to the west, between Laodicea and the Gate of Phrygia, stood the temple of the Carian god Men. At one time that temple was the social, administrative and commercial centre of the whole area. Until less than a hundred years ago great markets were regularly held on its site. In particular the temple was the centre of a medical school which was transferred to Laodicea itself. So famous were its doctors that the names of some appear on the coins of Laodicea. Two of them were called Zeuxis and Alexander Philalethes.

This medical school was famous for two things throughout the world, ointment for the ear and ointment for the eyes. The King James and Revised Standard Versions speak of eye-salve. The word for salve is kollourion ( G2854) which literally means a little roll of bread. The reason for the word is that this famous tephra Phrygia, Phrygian powder, was exported all over the world in solidified tablet form in the shape of little rolls. Laodicea was so conscious of its medical skill in the care of the eyes that it never realized that it was spiritually blind.

The words of the Risen Christ arise directly from the prosperity and the skill in which Laodicea took so much pride and which had in the minds of its citizens, and even of its Church, eliminated the need for God.

(iv) We add a final fact about Laodicea. It was in an area where there was a very large Jewish population. So many Jews emigrated here that the Rabbis inveighed against the Jews who sought the wines and baths of Phrygia. In 62 B.C. Flaccus, the governor of the province, became alarmed at the amount of currency which the Jews were exporting in payment of the Temple tax which every male Jew paid and put an embargo on the export of currency. The result was that twenty pounds weight of gold was seized as contraband in Laodicea and one hundred pounds in Apameia in Phrygia. That amount of gold would be equal to 15,000 silver drachmae. The Jewish Temple tax amounted to half a shekel, which was equal to two drachmae. This means that in the district there were at least 7,500 male Jews. In Hierapolis, six miles away from Laodicea, there was a "Congregation of Jews" which had power to levy and to retain fines, and an archive office where Jewish legal documents were specially kept. There can have been few areas where the Jews were wealthier and more influential.

Laodicea, The Claims Of Christ ( Revelation 3:14-22 Continued)

Of all the seven Churches that of Laodicea is most unsparingly condemned. In it there is no redeeming feature. It is interesting to note that the third century work The Apostolic Constitutions (8: 46) says that Archippus was the first Bishop of the Church in Laodicea. When Paul was writing to the neighbouring Church of Colossae, he says sternly: "Say to Archippus, See that you fulfil the ministry which you have received in the Lord" ( Colossians 4:17). It would seem that Archippus was somehow failing in his duty. That was thirty years before the Revelation was written; but it may be that as long ago as that the rot had set in in the Church in Laodicea and an unsatisfactory ministry had sown the seeds of degeneration.

Like all the letters it begins with a series of great titles of Jesus Christ.

(i) He is the Amen. This is a strange title and may go back to either of two origins.

(a) In Isaiah 65:16 God is called the God of truth; but in the Hebrew he is called the God of Amen. Amen is the word which is often put at the end of a solemn statement in order to guarantee its truth. If God is the God of Amen, he is utterly to be relied upon. This would mean that Jesus Christ is the One whose promises are true beyond all doubt.

(b) In John's gospel Jesus' statements often begin: "Truly, truly, I say to you" (e.g. John 1:51; John 3:3; John 3:5; John 3:11). The Greek for truly is Amen. It is possible that when Jesus Christ is called the Amen it is a reminiscence of his own way of speaking. The meaning would be the same, Jesus is one whose promises can be relied upon.

(ii) He is the witness on whom we can rely and who is true. Trench points out that a witness must satisfy three essential conditions. (a) He must have seen with his own eyes that of which he tells. (b) He must be absolutely honest, so that he repeats with accuracy that which he has heard and seen. (c) He must have the ability to tell what he has to say, so that his witness may make its true impression on those who hear. Jesus Christ perfectly satisfied these conditions. He can tell of God, because he came from him. We can rely on his words for he is the Amen. He is able to tell his message, for never did man speak as he did.

(iii) As the Revised Standard Version has it, he is the beginning of God's creation. This phrase, as it stands in English, is ambiguous. It could mean, either, that Jesus was the first person to be created or that he began the process of creation, as Trench put it, "dynamically the beginning." It is the second meaning which is intended here. The word for beginning is arche ( G746) . In early Christian writings we read that Satan is the arche ( G746) of death, that is to say, death takes its origin in him; and that God is the arche ( G746) of all things, that is, all things find their beginning in him.

The connection of the Son with creation is frequently made in the New Testament. John begins his gospel by saying of the Word: "All things were made through him, and without him was not anything made that was made" ( John 1:3). "In him," says Paul, "all things were created" ( Colossians 1:15; Colossians 1:18). The insistence on the Son's part in creation was due to the heretics who explained sin and disease by saying that the world had been created by a false and inferior god. It is the Christian insistence that this world is God's creation and that its sin and sorrow are not his fault, but are caused by the disobedience of men. As the Christian sees it, the God of creation and the God of redemption are one and the same.

Laodicea, Neither One Thing Nor Another ( Revelation 3:14-22 Continued)

The condemnation of Laodicea begins with a picture of almost crude vividness; because the Laodiceans are neither cold nor hot, they have about them a kind of nauseating quality, which will make the Risen Christ vomit them out of his mouth.

The exact meaning of the words is to be noted. Cold is psuchros ( G5593) ; and it can mean cold to the point of freezing. Ecclesiasticus ( Sir_43:20 ) speaks of the cold north wind which makes the ice congeal upon the waters. Hot is zestos ( G2200) ; and it means hot to boiling point. Tepid is chliaros ( G5513) . Things which are tepid often have a nauseating effect. Hot food and cold food can both be appetizing, but tepid food will often make the stomach turn. Directly opposite Laodicea, on the other bank of the Lycus, and in full view, stood Hierapolis, famous for its hot mineral springs. Often hot mineral springs are nauseating in their taste and make the person who drinks them want to be physically sick. That is the way in which the Church at Laodicea affected the Risen Christ. Here is something to make us think:

(i) The one attitude which the Risen Christ unsparingly condemns is indifference. It has been said that an author can write a good biography if he loves his subject or hates him but not if he is coldly indifferent. Of all things indifference is the hardest to combat. The problem of modern evangelism is not hostility to Christianity; it would be better if it were so. The problem is that to so many Christianity and the Church have ceased to have any relevance and men regard them with complete indifference. This indifference can be broken down only by the actual demonstration that Christianity is a power to make life strong and a grace to make life beautiful.

(ii) The one impossible attitude to Christianity is neutrality. Jesus Christ works through men; and the man who remains completely detached in his attitude to him has by that very fact refused to undertake the work which is the divine purpose for him. The man who will not submit to Christ has necessarily resisted him.

(iii) Hard as it may sound, the meaning of this terrible threat of the Risen Christ is that it is better not even to start on the Christian way than to start and then to drift into a conventional and meaningless Christianity. The fire must be kept burning. There is an unwritten saying of Jesus: "He who is near me is near the fire." And the way to "maintain the spiritual glow" ( Romans 12:11, Moffatt) is to live close to Christ.

Laodicea, The Wealth That Is Poverty ( Revelation 3:14-22 Continued)

The tragedy of Laodicea was that it was convinced of its own wealth and blind to its own poverty. Humanly speaking, anyone would say that there was not a more prosperous town in Asia Minor. Spiritually speaking, the Risen Christ declares that there was not a more poverty-stricken community. Laodicea prided itself on three things; and each is taken in turn and shown at its true value.

(i) It prided itself on its financial wealth. It was rich and had acquired wealth and had need of nothing--so it thought. The Risen Christ advises Laodicea to buy gold refined in the fire. It may be that gold tried in the fire stands for faith for it is thus that Peter describes faith ( 1 Peter 1:7). Wealth can do much but there are things that it can never do. It cannot buy happiness nor give a man health either of body or of mind; it cannot bring comfort in sorrow nor fellowship in loneliness. If all that a man has to meet life with is wealth, he is poor indeed. But if a man has a faith tried and refined in the crucible of experience, there is nothing which he cannot face; and he is rich indeed.

(ii) Laodicea prided itself on its clothing trade. The garments made there were famous over all the world, and the wool of the sheep of Laodicea was a luxury article which all men knew, But, says the Risen Christ, Laodicea is spiritually naked; if it wants really to be clothed it must come to him. The Risen Christ speaks of "the shame of the nakedness of Laodicea."

This would mean even more in the ancient world than now. In the ancient world to be stripped naked was the worst humiliation. It was thus that Hanum treated the servants of David ( 2 Samuel 10:4). The threat to Egypt is that Assyria will lead her people naked and barefoot ( Isaiah 20:4). It was Ezekiel's threat to Israel that her enemies would strip her of her clothes ( Ezekiel 16:37-39; Ezekiel 23:26-29; compare Hosea 2:3; Hosea 2:9; Micah 1:8; Micah 1:11). God's threat passed on by Nahum to the disobedient people was: "I will let nations look on your nakedness, and on your kingdoms shame" ( Nahum 3:5). On the other hand, to be clothed in fine raiment was the greatest honour. Pharaoh honoured Joseph by clothing him in vestures of fine linen ( Genesis 41:42). Daniel is clothed in purple by Belshazzar ( Daniel 5:29). The royal apparel is for the man whom the king honours ( Esther 6:6-11). When the prodigal son returns, it is the best robe that is put upon him ( Luke 15:22).

Laodicea prides itself on the magnificent garments it produces but spiritually it is naked and nakedness is shame. The Risen Christ urges it to buy white raiment from him. This may well stand for the beauties of life and character which only the grace of Christ can give. There is little point in a man adorning his body, if he has nothing to adorn his soul. Not all the clothes in the world will beautify a person whose nature is twisted and whose character is ugly.

(iii) Laodicea prided itself on its famous eye-salve; but the facts of the case show that it was blind to its own poverty and nakedness. Trench says: "The beginning of all true amendment is to see ourselves as we are." All eye-salves in the ancient world caused the eyes to smart at their first application, and Laodicea had no wish to see itself as it was.

Laodicea, Love's Chastisement ( Revelation 3:14-22 Continued)

Revelation 3:19 is one whose teaching runs throughout Scripture. "I rebuke and discipline all those whom I love." There is a very lovely thing about the way this is put. It is a quotation from Proverbs 3:12, but one word is altered. In the Greek of the Septuagint the word for love is agapan ( G25) which indicates the unconquerable attitude of goodwill which nothing can turn to hate; but it is a word which maybe has more of the head than the heart in it; and in the quotation the Risen Christ changes agapan ( G25) to philein ( G5368) which is the most tender affection. We might well paraphrase it: "It is the people who are dearest to me on whom I exercise the sternest discipline."

Let us first take the word rebuke. The Greek is elegchein ( G1651) and it describes the kind of rebuke which compels a man to see the error of his ways. Elegchos ( G1650) is the corresponding noun, and Aristotle defines it: "Elegchos ( G1650) is the proof that a thing cannot be otherwise than we say." The most vivid example of this kind of rebuke is the way in which Nathan opened David's eyes to his sin ( 2 Samuel 12:1-14). The rebuke of God is not so much punishment as illumination.

Let us see how the idea of discipline runs through the Bible.

It is very characteristic of the teaching of Proverbs. "He who spares the rod hates his son, but he who loves him is diligent to discipline him" ( Proverbs 13:24). "Withhold not correction from the child; for, if you beat him with a rod he will not die. If you beat him with the rod you will save his life from Sheol" ( Proverbs 23:13-14). "Faithful are the wounds of a friend" ( Proverbs 27:6). "The rod and reproof give wisdom; but a child left to himself brings shame to his mother. . . . Discipline your son and he will give you rest; he will give delight to your heart" ( Proverbs 29:15; Proverbs 29:17). "Blessed is the man whom thou dost chasten, O Lord, and whom thou dost teach out of thy law" ( Psalms 94:12). "Behold, happy is the man whom God reproves; therefore, despise not the chastening of the Almighty" ( Job 5:17). "We are chastened of the Lord that we may not be condemned along with the world" ( 1 Corinthians 11:32). "For the Lord disciplines him whom he loves and chastises every son whom he receives. It is for discipline that you have to endure. God is testing you as sons; for what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons" ( Hebrews 11:6; Hebrews 11:8). "He that loveth his son will continue to lay stripes upon him, that he may have joy of him in the end. He that chastiseth his son shall have profit of him and shall glory of him among his acquaintances" (Ecc 30:1).

It is, in fact, God's final punishment to leave a man alone. "Ephraim is joined to idols; let him alone" ( Hosea 4:17). As Trench has it: "The great Master-builder squares and polishes with many strokes of the chisel and hammer the stones which shall find a place at last in the walls of the heavenly Jerusalem.... It is the crushed grape, and not the untouched, from which the costly liquor distils." There is no surer way of allowing a child to end in ruin than to allow him to do as he likes. It is a fact of life that the best athlete and the finest scholar receive the most demanding training. The discipline of God is not something which we should resent, but something for which we should be devoutly thankful.

Laodicea, The Christ Who Knocks ( Revelation 3:14-22 Continued)

In Revelation 3:20 we have one of the most famous pictures of Jesus in the whole New Testament. "Behold," says the Risen Christ, "I am standing at the door and knocking." This picture has been derived from two different sources.

(i) It has been taken as a warning that the end is near, and that the Coming of Christ is at hand. The Christian must be ready to open whenever he hears his Lord knocking ( Luke 12:36). When the signs come, the Christian will know that the last time is near, even at the doors ( Mark 13:29; Matthew 24:33). The Christian must live well and live in love because the judge is standing at the doors ( James 5:9). It is true that the New Testament uses this picture to express the imminence of the coming of Christ. If that is the picture here, this phrase contains a warning and tells men to have a care, for Jesus Christ the Judge and King is at the door.

(ii) We cannot say that that meaning is impossible and yet it does not seem to fit the context, for the atmosphere of the passage is not so much warning as love. It is much better to take this saying of Christ as expressing the appeal of the lover of the souls of men. The origin of the passage is much more likely to be in Solomon's Song when the lover stands at the door of his beloved and pleads with her to open. "Hark! my beloved is knocking. Open to me, my sister, my love, my dove, perfect one" (SS 5:2-6). Here is Christ the lover knocking at the door of the hearts of men. And in this picture we see certain great truths of the Christian religion.

(a) We see the pleading of Christ. He stands at the door of the human heart and knocks. The unique new fact that Christianity brought into this world is that God is the seeker of men. No other religion has the vision of a seeking God.

In his book Out of Nazareth Donald Baillie cites three witnesses to the uniqueness of this conception. Montefiore, the great Jewish scholar, said that the one thing which no Jewish prophet or Rabbi ever conceived of is the "conception of God actually going out in quest of sinful men, who were not seeking him, but who were turned away from him." The National Christian Council of Japan in a document found the distinctive difference of Christianity from all other religions in, "Man not seeking God, but God taking the initiative in seeking man." St. Bernard away back in the twelfth century used often to say to his monks that, "However early they might wake and rise for prayer in their chapel on a cold mid-winter morning or even in the dead of night, they would always find God awake before them, waiting for them--nay, it was he who had awakened them to seek his face."

Here is the picture of Christ searching for sinful men who did not want him. Surely love can go no further than that.

(b) We see the offer of Christ. As the King James Version has it, "I will come in and sup with him." The word translated "sup" is deipnein ( G1172) and its corresponding noun is deipnon ( G1173) . The Greeks had three meals in the day. There was akratisma, breakfast, which was no more than a piece of dried bread dipped in wine. There was ariston ( G712) , the midday meal. A man did not go home for it; it was simply a picnic snack eaten by the side of the pavement, or in some colonnade, or in the city square. There was deipnon ( G1173) ; this was the evening meal; the main meal of the day; people lingered over it, for the day's work was done. It was the deipnon ( G1173) that Christ would share with the man who answered his knock, no hurried meal, but that where people lingered in fellowship. If a man will open the door, Jesus Christ will come in and linger long with him.

(iii) We see human responsibility. Christ knocks and a man can answer or refuse to answer. Christ does not break in; he must be invited in. Even on the Emmaus road, "He appeared to be going further" ( Luke 24:28). Holman Hunt was right when in his famous picture The Light of the World he painted the door of the human heart with no handle on the outside, for it can be opened only from within. As Trench has it: "Every man is lord of the house of his own heart; it is his fortress; he must open the gates of it," and he has "the mournful prerogative and privilege of refusing to open." The man who refuses to open is "blindly at strife with his own blessedness." He is a "miserable conqueror."

Christ pleads and offers; but it is all to no avail if a man will not open the door.

This Means You ( Revelation 3:14-22 Continued)

The promise of the Risen Christ is that the victor will sit with him in his own victorious throne. We will get the picture right if we remember that the eastern throne was more like a couch than a single seat. The victor in life will share the throne of the victorious Christ.

Every letter finishes with the words: "Let him who has an ear hear what the Spirit is saying to the Churches." This saying does two things.

(i) It individualizes the message of the letters. It says to every man: "This means you." So often we listen to a message which comes through a preacher and apply it to everyone but ourselves. In our heart of hearts we believe that the stern words cannot possibly be meant for us and that the promises are too good to be true for us. This phrase says to every one of us: "All these things are meant for you."

(ii) It generalizes the message of the letters. It means that their message was not confined to the people in the seven Churches nineteen hundred years ago, but that through them the Spirit is speaking to every man in every generation. We have set these letters carefully against the local situations to which they were addressed; but their message is not local and temporary. It is eternal and in them the Spirit still speaks to us.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 3:6

The one who has an ear . . Recalls Jesus’ exhortation throughout the Gospels (e.g., Matthew 13:9; Matthew 13:43): Hear, understand, and respond accordingly. This is reflected in the closing of each message to the seven churches (Revelation 2:11, Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22). - FSB

    Echoes similar exhortations in the Gospels (Matthew 11:15; Mark 4:9) and the Prophets (Isaiah 6:9-10; Ezekiel 3:27) to hear and respond to God’s Word. - NIVZSB

what the Spirit says -- The one who addresses the churches (Revelation 2:7) and inspires prophecy (Revelation 19:10) and speaks directly in (Revelation 22:17), confirming the exhortation and promise in Revelation 2:12-13. - NIVZSB

Gill's Exposition of the Whole Bible

He that hath an ear, let him hear,....

:-.

Henry's Complete Commentary on the Bible

      1 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.   2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.   3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.   4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.   5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.   6 He that hath an ear, let him hear what the Spirit saith unto the churches.

      Here is, I. The preface, showing, 1. To whom this letter is directed: To the angel of the church of Sardis, an ancient city of Lydia, on the banks of the mountain Tmolus, said to have been the chief city of Asia the Less, and the first city in that part of the world that was converted by the preaching of John; and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without any church or ministry. 2. By whom this message was sent--the Lord Jesus, who here assumes the character of him that hath the seven spirits of God, and the seven stars, taken out of Revelation 1:4; Revelation 1:4, where the seven spirits are said to be before the throne. (1.) He hath the seven spirits, that is, the Holy Spirit with his various powers, graces, and operations; for he is personally one, though efficaciously various, and may be said here to be seven, which is the number of the churches, and of the angels of the churches, to show that to every minister, and to every church, there is a dispensation and measure of the Spirit given for them to profit withal--a stock of spiritual influence for that minister and church to improve, both for enlargement and continuance, which measure of the Spirit is not ordinarily withdrawn from them, till they forfeit it by misimprovement. Churches have their spiritual stock and fund, as well as particular believers; and, this epistle being sent to a languishing ministry and church, they are very fitly put in mind that Christ has the seven spirits, the Spirit without measure and in perfection, to whom they may apply themselves for the reviving of his work among them. (2.) He hath the seven stars, the angels of the churches; they are disposed of by him, and accountable to him, which should make them faithful and zealous. He has ministers to employ, and spiritual influences to communicate to his ministers for the good of his church. The Holy Spirit usually works by the ministry, and the ministry will be of no efficacy without the Spirit; the same divine hand holds them both.

      II. The body of this epistle. There is this observable in it, that whereas in the other epistles Christ begins with commending what is good in the churches, and then proceeds to tell them what is amiss, in this (and in the epistle to Laodicea) he begins,

      1. With a reproof, and a very severe one: I know thy works, that thou hast a name that thou livest, and art dead. Hypocrisy, and a lamentable decay in religion, are the sins charged upon this church, by one who knew her well, and all her works. (1.) This church had gained a great reputation; it had a name, and a very honourable one, for a flourishing church, a name for vital lively religion, for purity of doctrine, unity among themselves, uniformity in worship, decency, and order. We read not of any unhappy divisions among themselves. Every thing appeared well, as to what falls under the observation of men. (2.) This church was not really what it was reputed to be. They had a name to live, but they were dead; there was a form of godliness, but not the power, a name to live, but not a principle of life. If there was not a total privation of life, yet there was a great deadness in their souls and in their services, a great deadness in the spirits of their ministers, and a great deadness in their ministrations, in their praying, in their preaching, in their converse, and a great deadness in the people in hearing, in prayer, and in conversation; what little life was yet left among them was, in a manner, expiring, ready to die.

      2. Our Lord proceeds to give this degenerate church the best advice: Be watchful, and strengthen the things, c., Revelation 3:2; Revelation 3:2. (1.) He advises them to be upon their watch. The cause of their sinful deadness and declension was that they had let down their watch. Whenever we are off our watch, we lose ground, and therefore must return to our watchfulness against sin, and Satan, and whatever is destructive to the life and power of godliness. (2.) To strengthen the things that remain, and that are ready to die. Some understand this of persons; there were some few who had retained their integrity, but they were in danger of declining with the rest. It is a difficult thing to keep up to the life and power of godliness ourselves, when we see a universal deadness and declension prevailing round about us. Or it may be understood of practices, as it follows: I have not found thy works perfect before God, not filled up; there is something wanting in them; there is the shell, but not the kernel; there is the carcase, but not the soul--the shadow, but not the substance. The inward thing is wanting, thy works are hollow and empty; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God; there are not inward affections suitable to outward acts and expressions. Now when the spirit is wanting the form cannot long subsist. (3.) To recollect themselves, and remember how they have received and heard (Revelation 3:3; Revelation 3:3); not only to remember what they had received and heard, what messages they had received from God, what tokens of his mercy and favour towards them, what sermons they had heard, but how they had received and heard, what impressions the mercies of God had made upon their souls at first, what affections they felt working under their word and ordinances, the love of their espousals, the kindness of their youth, how welcome the gospel and the grace of God were to them when they first received them. Where is the blessedness they then spoke of? (4.) To hold fast what they had received, that they might not lose all, and repent sincerely that they had lost so much of the life of religion, and had run the risk of losing all.

      3. Christ enforces his counsel with a dreadful threatening in case it should be despised: I will come unto thee as a thief, and thou shalt not know the hour,Revelation 3:3; Revelation 3:3. Observe, (1.) When Christ leaves a people as to his gracious presence, he comes to them in judgment; and his judicial presence will be very dreadful to those who have sinned away his gracious presence. (2.) His judicial approach to a dead declining people will be surprising; their deadness will keep them in security, and, as it procures an angry visit from Christ to them, it will prevent their discerning it and preparing for it. (3.) Such a visit from Christ will be to their loss; he will come as a thief, to strip them of their remaining enjoyments and mercies, not by fraud, but in justice and righteousness, taking the forfeiture they have made of all to him.

      4. Our blessed Lord does not leave this sinful people without some comfort and encouragement: In the midst of judgment he remembers mercy (Revelation 3:4; Revelation 3:4), and here (1.) He makes honourable mention of the faithful remnant in Sardis, though but small: Thou hast a few names in Sardis which have not defiled their garments; they had not given into the prevailing corruptions and pollution of the day and place in which they lived. God takes notice of the smallest number of those who abide with him; and the fewer they are the more precious in his sight. (2.) He makes a very gracious promise to them: They shall walk with me in white, for they are worthy--in the stola, the white robes of justification, and adoption, and comfort, or in the white robes of honour and glory in the other world. They shall walk with Christ in the pleasant walks of the heavenly paradise; and what delightful converse will there be between Christ and them when they thus walk together! This is an honour proper and suitable to their integrity, which their fidelity has prepared them for, and which it is no way unbecoming Christ to confer upon them, though it is not a legal but a gospel worthiness that is ascribed to them, not merit but meetness. Those who walk with Christ in the clean garments of real practical holiness here, and keep themselves unspotted from the world, shall walk with Christ in the white robes of honour and glory in the other world: this is a suitable reward.

      III. We now come to the conclusion of this epistle, in which, as before, we have,

      1. A great reward promised to the conquering Christian (Revelation 3:5; Revelation 3:5), and it is very much the same with what has been already mentioned: He that overcometh shall be clothed in white raiment. The purity of grace shall be rewarded with the perfect purity of glory. Holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree. Now to this is added another promise very suitable to the case: I will not blot his name out of the book of life, but will confess his name before my Father, and before his angels. Observe, (1.) Christ has his book of life, a register and roll of all who shall inherit eternal life. [1.] The book of eternal election. [2.] The book of remembrance of all those who have lived to God, and have kept up the life and power of godliness in evil times. (2.) Christ will not blot the names of his chosen and faithful ones out of this book of life; men may be enrolled in the registers of the church, as baptized, as making a profession, as having a name to live, and that name may come to be blotted out of the roll, when it appears that it was but a name, a name to live, without spiritual life; such often lose the very name before they die, they are left of God to blot out their own names by their gross and open wickedness. But the names of those that overcome shall never be blotted out. (3.) Christ will produce this book of life, and confess the names of the faithful who stand there, before God, and all the angels; he will do this as their Judge, when the books shall be opened; he will do this as their captain and head, leading them with him triumphantly to heaven, presenting them to the Father: Behold me, and the children that thou hast given me. How great will this honour and reward be!

      2. The demand of universal attention finishes the message. Every word from God deserves attention from men; that which may seem more particularly directed to one body of men has something in it instructive to all.

Norris' Commentary on the Book of Revelation

3:1-6

SARDIS--The sleeping church. The warning given reminds us that there may be a great difference between a church as she appears to the eyes of men, and as she appears to God. The warning is against a mere NOMINAL Christianity.

CHRIST’S MESSAGE TO THE CHURCH IN SARDIS 3:1-6 (The sleeping church). A warning is given against a mere NOMINAL church membership. However beautiful a church service, to the all-seeing eyes of the Lord such a church is dead. Yet even as at Sardis, there is no church absolutely dead. There are always some Christians in every church who are truly Christians. Christ knows His own and blesses them.

Kelly Commentary on Books of the Bible

That God should have chosen John to be the instrument of communicating the closing volume of the New Testament is worthy of our consideration. It is not a new thing for God thus to set out the strongest contrasts by the same inspired writer. He who was emphatically the apostle of the uncircumcision was the appointed witness of Christ to those who had been Jews. The final and above all the decisive message of grace, which called the Jews outside all earthly associations to Christ in heaven, was given neither by Peter nor by James, and by no other than Paul. So too the witness of grace and truth which came by Jesus Christ was, in His mind, if not in man's, the most suited medium for revealing the coming judgments of God. In truth, the moral reason lay in this: that Christ, if rejected as the object of faith, and the only channel of grace, becomes an executor of judgment. This we find formally and doctrinally in his gospel. (John 5:1-47) And now that grace and truth were about to be utterly set at naught, as He Himself had been before by that which bore His name on the earth, John was more than any other suited to let us see the solemn visions of God avenging the slighted rights of His own Son; and this, first, by providential judgments; lastly, by Christ Himself coming in the personal execution of judgment.

Hence, although there are the most complete contrasts in form, subject, and issues between the gospel and the revelation of John, after all the person of the Lord Jesus is pre-eminently kept before us as the object of God's care and honour in both; and therefore it is that even the souls that could not enter into the main topics of its prophetic visions have always found unspeakable comfort in the various displays of Christ Himself furnished by this book, especially in times of trial, rejection and persecution. Who that knows ecclesiastical history, who that has present acquaintance with souls, is not aware that the saints of God, with ever so little light, have been exceedingly nourished and helped by the Apocalypse; while men of learning have made it as dry as an old almanac?

It is "the revelation of Jesus Christ, which God gave unto him." Even in the gospel, which is so fragrant with His divine love, we have the frequent not to say constant admonition of this remarkable position which Christ takes. In short He is carefully regarded as man on earth, as the sent One who lives on account of the Father in the gospel as a man on earth, in the revelation as a man most truly wherever He may be seen, whether in heaven or on earth. This book then is the revelation of Jesus Christ, "which God gave unto him." In the gospel it is said, God gives Him to have life in Himself. Nothing can more demonstrate. how loyally He accepts, and will not speak inconsistently with, the place of man to which He stooped. For in Him was life: yea, He was that eternal life which was with the Father before the worlds were. Nevertheless, having become a man in divine grace, He speaks according to that lowly position which He entered here. In glory it is just the same, as we see in the book before us. "The revelation of Jesus Christ, which God gave unto him, to show unto his servants." It is not now to bring them whether or not servants out of that position or even worse, and entitling them to take the place of children of God. This characterises the gospel, because it distinctively is the revelation of grace and truth in Jesus Christ, the only-begotten Son. Here it is what God was going to do for His glory as the rejected man. He is going therefore to show unto His "bondmen" a term that would suit not only Christians now, but those who might be in another relationship after we have been taken away from the world. Hence, evidently, there is a comprehensive term employed with divine wisdom, "to show unto his servants things which must shortly come to pass." It is not to make known what was in Christ before all worlds, but to disclose the great facts in which God was about to maintain the glory of the First-begotten, when He introduced Him into the world. "And he sent and signified it by his angel unto his servant John."

The angel, it is needless to say, is not without good reason named in relation to the revelations which God was here giving. In the gospel we bear of eternal life in the Son and this in the grace of God given to the believer. There the Holy Ghost was the only one competent to minister and effectuate such grace according to the counsels of God, and in the ordering of His love.

But here we have visions visions of God's judicial ways visions of what would call for judgment in the ever growing iniquity of man. He therefore "sent and signified this by his angel unto his servant John." It is another and a remarkable difference. In the gospel John may speak, but he speaks as one who had seen the Lord, as one who could bear his own personal voucher for whatever he utters. He may speak but seldom of himself, and this he does so effectually that there are not wanting those who have questioned whether after all he were "the disciple whom Jesus loved." Undoubtedly the inference is mistaken; still there is no possibility of charging the writer with putting himself forward in the manner in which he has written. This is a very significant circumstance, more particularly as in the epistles, which contemplate the Christian company or a family or a friend, the one aim and effort is to place the children of God in immediate communion through Christ with Himself: an inspired apostle writes it no doubt, and the various members of God's family, as well as the servants of the Lord, are owned in their place. At the same time it is manifestly He who is God and Father instructing, comforting, and admonishing His own.

We have intervention on every side. God gives a revelation of Jesus; and Jesus passes it on to His angel, or rather by His angel to His servant John; and then John at last sends it to other servants. Thus we have all sorts of links in the chain. And why so? For it is somewhat novel, especially in the New Testament. How comes this remarkable introduction of God to Jesus, then from Him through an angel to one servant, who sends to other servants? How is it that we here miss that character of direct dealing with us that immediateness of address which is found elsewhere? The reason is as solemn as it is instructive. It is implied indeed in the analogy of the Old Testament; for God did not always address His people there. He did originally, as for instance in the ten words, though afterwards in this very particular intervention came in. But habitually God's messengers were sent to Israel, even when prophets were raised up. At first all addressed the people in His name. The word of Jehovah was sent to Jehovah's people. But what an affecting change took place at length! The time soon came when the message was not sent to the people directly. It was given to a chosen witness no doubt really meant for the people, but delivered to Daniel, and only so.

This prepares us for the true meaning of the remarkable chancre in the Apocalypse as compared with the rest of the New Testament. When the children of Israel had hopelessly betrayed the Lord when their departure was complete before His eyes not only in the first rent-off portion, the ten tribes of Israel, but even the remaining two, when there was a stay and a lengthening of the tranquillity, when not only Judah, but even the house of David, the anointed king, the last regular link between God and His people, failed, then we find that God addressed not His people, but an only chosen faithful servant as His witness. It was a sure token that all was over for the present, for any immediateness of communion between God and His people. God could no longer recognise them as His own. Applying this to the present time, and our own circumstances, is it not most grave? I do not in the least doubt that God proves Himself faithful in the worst of times. It would be the falsest possible deduction to suppose that Daniel and his three companions, possibly others also, were not personally as pleasant to the Lord as David was. Did He not look with exceeding satisfaction in His grace upon that servant who felt and answered to His own feelings about His people? It was precisely because He did that Daniel received so exceptional an honour. In a certain sense it was better to be a Daniel in the midst of ruin than to have had the best position when times were prosperous, and when things looked fair. It was a greater proof of fidelity when all was out of course to stand faithful than to be faithful when all things were regular. Thus grace is always equal to every difficulty.

But it is a solemn thing to feel that such a crisis was even then come, as far as regarded the church of God here below. John stands in a position analogous to Daniel; he becomes now the object of the communications of the Lord Jesus, not that which still bore the name of the Lord here below. However the grace of the Lord might act, however He might animate as well as warn, still the address is made directly to His servant John, and not to the church; and even where we have addresses, as we shall find afterwards in the second and third chapters, they are not immediately to the churches, but sent to their angels. It is manifest that all carries out the same solemn impression.

John then, as it is said, "testified the word of God, and the testimony of Jesus Christ." But this is here restricted: it does not mean the truth in general, nor the gospel in particular, though we cannot doubt that John did preach the gospel, and did nourish the church of God in all His revealed truth; but this is not the subject of the Apocalypse, nor the meaning of our text. All is here limited to what he saw. This is of importance to apprehend the scope of the passage and the character of the book. We may safely strike out the word "and," if we respect the best authorities. The meaning then is that John testified the word of God and the testimony of Jesus Christ. But how are we to describe or understand "the word of God"? Is it any special part, or the word of God as a whole? What exactly is meant by "the word of God, and the testimony of Jesus Christ" in this connection? The answer is given by the last clause when "and" is taken away: the visions that he was going to behold and record in this book whatsoever things he saw. Thus, besides what the apostle had in his ordinary relation with Christians, and his already lengthened tenure in the service of Christ, he receives now a new character of word and testimony.

Accordingly the apocalyptic visions can be slighted only by ignorant unbelief; for they no less than the gospel or epistles are here styled "the word of God, and the testimony of Jesus Christ." They are thus carefully ushered in, but in that prophetic method which was morally fitting, in a series of visions which John saw. This is of so much the greater emphasis, as it is apparently designed in an express manner to counteract the tendency (but too common spite of it) to treat the Apocalypse as if it were of doubtful value and of precarious authority. But no: it is confessed to John by Jesus as the word of God and His own testimony. We know how many scholars have dared to insult the book in their folly, as I think we may say, with the justest rebuke of their offensive language. None the less is it "the word of God, and the testimony of Jesus Christ," even if it consists not of that which ministers directly to the edification of the Christian in his own position, but indirectly as announcing the doom of such as despise God and do their own will in the face of His revelation. Nevertheless it is God's word and Christ's testimony, though as a whole composed of visions.

In order to make this more realised by the believers then or at any other time, be it remarked that we have another word remarkably annexed which lies altogether out of the beaten path of the Lord. May we not presume that it is for the express purpose of graciously encouraging His servants as well as to anticipate the doubts and cavils of unbelief? "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein."

The stated ground that follows is also to be weighed; for it is not, as men often assume, because we are to be in the predicted circumstances, it is not because the Christian or the church must pass through the troubles it describes: not a word to this effect is implied, but a different reason is given. In short, as the book itself afterwards shows that the church will be on high outside the scene of its varied troubles and inflicted judgments, so the motive assigned in the preface is of a strikingly holy nature, adapted to those who walk by faith, not by sight, and free from all selfish considerations "for the time is at hand." It is not that the time is actually come so that we must go through all or any part; but the time is at hand. God therefore writes for our comfort, admonition, and general blessing in whatever way it may be wanted; He takes for granted that we are interested in whatever He has to say to us. "The time is at hand." It is a false principle therefore that we can only be profited by that which concerns ourselves, and supposes us to be in the actual circumstances described.

Then comes the salutation. Here too all is as peculiar as it is suitable to the book on which we enter: "John to the seven churches which are in Asia." In no other place do we find anything akin to this. We read of the saints in one place or another. A particular assembly, or even the assemblies of a district (Galatians 1:1-24), may be addressed. Never but here occurs an address to a certain number of assemblies, particularly one so definite and significant symbolically as seven. Surely something is meant outside the ordinary course of things, where so unexampled a style of address is found. The spiritual usage of seven in prophetic scripture cannot be questioned. Nor is it confined to prophecy, for the same force holds good wherever symbol is employed. In typical scripture, as well as in prophecy, seven is the regular known sign of spiritual completeness. Who then but uninstructed minds can doubt that the Lord meant more than the actual assemblies that were addressed in the province of Asia? That letters were written to literal congregations from Ephesus to Laodicea seems to be unquestionable; but I cannot doubt that these were chosen, and the addresses so shaped to them as to bring before those who have ears to hear the complete circle of the Lord's testimony here below as long as there should be anything possessed (responsibly if not really) of a church character. The state of things might be ever so ruined; it might be even gross and false (as much was in several); but still there was an ecclesiastical profession if only for His judgment, which we do not find afterRevelation 4:1-11; Revelation 4:1-11. No such condition appears afterwards. The Lord no longer dealt so when this kind of footing vanished for the responsibility of man. In short, as long as church responsibility exists here below, these addresses apply, and no longer.

So says he "To the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come." It is not "from the God and Father of our Lord Jesus Christ." The salutation is from God in His own being, the ever-existing One, He who is, and who was, and who is to come. This of course connects His present existence with the future as well as the past. "And from the seven Spirits which are before his throne." Here again we find a description of the Holy Ghost decidedly different from what meets us in the New Testament generally. The allusion is clear to Isaiah 11:1-16, where the seven-fold power of the Holy Ghost in government is described as connected with the person and for the kingdom of the Messiah. "And the Spirit of Jehovah shall rest," etc. This seems taken up here, and applied in a far larger way for purposes suitable to the Apocalyptic prophecy. Indeed the same remark will be found true of all the use that is made of Old Testament citations and allusions in the Apocalypse. Constant reference is made to the law, Psalms, and prophets, but it is never a mere repetition, as the literalists suppose, of what was found there. This would be in effect to deprive ourselves of the Apocalypse, instead of understanding and gathering its peculiar profit. If one identifies the Jerusalem of Isaiah with the New Jerusalem of the Revelation, or the Babylon of Jeremiah to explain the Apocalyptic Babylon, it is clear that one simply loses all the special instruction that God has given us. This is one of the main sources of confusion on the subject of the Apocalypse to this day. At the same time, if we do not start with the Old Testament revelations of Babylon or Jerusalem, or the instruction derived from the prophets generally, we are not prepared for appreciating or even understanding the Apocalypse as a whole. Thus, either to dislocate the New absolutely from the Old, or to see no more than a repetition of the Old in the New, is an almost equal error. There is a divine link in the sense as there was in the Spirit's mind an undistinguished reference; but then the Apocalypse gives it an incomparably larger range, and a more profound character. The Apocalypse looks on things after the Holy Ghost had taken His place in the Christian and in the church on earth above all, after the Son had appeared, manifested God the Father, and accomplished redemption here below. Hence all the fulness of divine light that had come out in Christ's person and work, as well as by the Spirit in the church of God, is necessary to be taken into account in order to give the Apocalypse its just bearing.

The seven Spirits therefore refer, as I believe, to the Holy Ghost acting in the way of government. It is the fulness of the Holy Ghost's energy as an overruling power. What the application of this may be depends on the context where it is used. We shall find it in relation to Christ dealing with church matters in Revelation 3:1-22; we shall find it in His relation to the earth inRevelation 5:1-14; Revelation 5:1-14: but it is always the fulness of the Spirit in governmental power, and not the same Spirit viewed in His unity forming the church into one body. This we have had already in the Pauline epistles, where the proper sphere of the Christian as a member of Christ's body is treated especially, and indeed only there.

God as such is then introduced in Old Testament style and character, but at the same time applied to New Testament subjects; the Holy Ghost also is similarly brought before us. And so too with our Lord Jesus, as we shall see. Indeed, there is nothing more remarkable, especially when we bear in mind who the writer is, than the absence here of His proper relationship to the children of God. The revelation of grace is precisely what is not found in this book. "Jesus Christ" appears as "the faithful witness." This clearly is what He was on the earth. In a very different form it is the topic of John everywhere: we may trace Him as going up to heaven, where Paul above all contemplated Him glorified; but John's task is ever to point to Christ in connection with what He was here below. If he speaks of Him as the Lamb above, the description is founded on His being the rejected sufferer on earth. "He is the faithful witness, the first-begotten of the dead, and the prince of the kings of the earth;" the last displayed when He comes from heaven to earth, as He stands in resurrection the first-begotten of the dead. But what He is in heaven is exactly what is not given here. There is the most careful exclusion of His heavenly position from the relationships of the Lord Jesus that are here brought before us. Even that which connects Him with the Christian, as the One that intercedes for him in the presence of God, is here left out, though I doubt not we may see Him as the angel high priest for others in Revelation 8:1-13.

The Lord Jesus, then, is brought before us as man purposely in the last place. God was announced in His own everlasting being; the Holy Ghost in His fulness of governmental power; the Lord Jesus in that which was connected with the earth, even if He were risen from the dead; and this put in the last place, because He is viewed only in an earthly point of view.

But for all that the voice of the Christian is at once heard and so much the more remarkably, because it is one of the few exceptional ripples which cross the ordinary current of the book at the end as well as at the beginning. Thus it is not without example elsewhere; but it is not what we hear when we have fairly entered on the course of the visions. Before they begin the Christian is heard, as also the bride after they close. Here the name of Jesus is enough to stir the heart in a sweet and suited doxology. He may not be described in His relationships to us, but He who is described is the one that we love. And so "to him that loveth us" (for this is the true rendering, and not merely that loved us) "To him that loveth us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be the glory and the might unto the ages of the ages." And as this is the heart's outpouring of its own delight in Jesus, so the next verse gives a warning testimony suitable to the book, lest there should be any weakening of what Jesus will be to those who stand in no such nearness to Him. "Behold he cometh with the clouds; and every eye shall see him, and they which pierced him: and all kindreds of the earth shall wail because of him." This has nothing to do with His presence for us; but after our own delight and thanksgiving have gone forth towards Jesus, the testimony to others most suitably follows the song of praise that had, I may say, involuntarily burst forth at His name. It is Christ coming in judgment. He shall be seen by every soul if there be any difference to the sorest anguish above all of those that pierced Him ( i.e. the Jews). "Even so, Amen."

"I am the Alpha and Omega, saith the Lord God, that is, and that was, and that is to come, the Almighty." He who is the first and the last, comprehending all in communicating His mind, which includes everything that can be given to man He it is who here speaks the Lord God, the Eternal. He puts His voucher on the book from the beginning.

Then John describes himself in a manner adapted to the testimony he is called to render. "I John, your brother, and companion in the tribulation and kingdom and patience in Christ Jesus, was in the isle which is called Patmos, for the word of God, and for the testimony of Jesus." It must be evident to a spiritual mind how remarkably suited all here is to what was afterwards about to come out. The whole book supposes saints in suffering, and this too in the form of tribulation, with their spiritual experience formed into the associations of Christ's kingdom rather than those of His body the church, yet surely suffering on account of the word of God and the testimony of Jesus. Particular care is taken here to show it to us. Not that the full church or Christian relationship was lacking to John personally; but he stands here a representative man for others as well as ourselves. While, therefore, he had all that is properly Christian, he also had very special communications of another character for saints who will follow us at the end of this age. Thus he introduces himself here, not as a joint partaker of God's promise in Christ by the gospel, but in His kingdom and patience in Christ. It is true for us all; but it is in harmony with the latter day sufferers, not what specially linked him with the Christians and the church. Thus the place taken here is of course that of a Christian; but that is put forward which belonged to others who would not be in the same corporate standing as ourselves. At the same time there is the most careful guard against the supposition that he was not in the full enjoyment of his own place in Christ.

This seems to be one reason why it pleased God to give the visions of this book on the Lord's day. "I was in the Spirit on the Lord's day." This is the characteristic day of the Christian; it is the birthday of his distinctive blessing, and it assuredly ought to be the especial joy of his heart, not the less because it is the first day, the resurrection day of grace and new creation, not the seventh day of creation rest and law.

On that day the inspired writer John was in the power of the Holy Ghost with a view to take in and give out the visions he was to see. "And I heard behind me a great voice as of a trumpet." It was significant, I think, that the voice was behind him. The main object of all prophecy tended rather to have thrown him forward. But before the Spirit of God could fitly launch him into the visions of the future, there must be a retrospective glance. In the Spirit he must be, both to shut out every impression from external objects, and to give him an entrance into all that God was about to reveal; but first of all we should recognise the fact that it was on the Lord's day; and next that, before he was shown what was before, he must turn to the voice behind him and learn what the Lord judged of that which bore His name on the earth.

Omit the opening clause and begin, "saying, What thou seest, write in a roll, and send it to the seven churches which are in Asia." The reference of the voice behind is exclusively to the seven churches. When another subject is about to open, the first voice which he heard as of a trumpet talking with him said "Come up hither;" there is no question then of a voice behind. He is forward going to look into the future. But there must first be a retrospective notice, in which the Lord would pronounce His judgment of that which bore the name of Christendom here below. "What thou seest, write in a book, and send it to the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice which was speaking with me. And having turned, I saw seven golden lampstands." We are told afterwards what those meant.

One like the Son of man is next seen "in the midst of the seven candlesticks," which, as we are told, were the seven churches, but these viewed according to the Lord's mind about them as a standard of divine righteousness. This is the reason why they were golden. Not only is the same principle general or constant, but it is remarkably characteristic of John's own writings. For instance, the standard for the Christian is not in anywise the law (which was so for the Jew); for us it is Christ Himself, and cannot without loss be anything else. "He that saith he abideth in him, ought himself also so to walk" how? Like an Israelite? Not at all: the Christian ought to remember that he is a heavenly man, not an earthly one. He "ought himself also so to walk even as he (Christ) walked." He is not under law but under grace. The reason is manifest, because the way in which we are called to walk is always according to the place and relations in which we stand. Nothing can be simpler. If I am a servant, I ought to behave like a servant. If I am a master, the conduct that might be proper in a servant would not become me. The mixture of relations is always wrong; the oversight of them is loss, their denial ruinous. For every position we are set in, no matter where it is or what, there is always the gracious power of God as our resource; but it is to sustain the person walking in consonance with the relationship in which God has been pleased to put him.

We are not now speaking of anything conventional. Life in Christ, where there is spiritual intelligence, takes one out of the vanities of the world in principle. This remark it may be well to add, because a Christian might say "As I am a gentleman, I must walk like one, and still better now that I have Christ." But nay, this will not do for Christ. Did He thus walk? And are you not to walk as He? Do you not in this merely sink to the world's level? Are you not just taking advantage of an earthly position to escape part of what Christ calls you to? One knows how readily the heart can thus escape from what is really the blessedness of the witness which the Lord has placed in our hands. Is this Christ? We speak then of what Christ has put us in, not about nature and its wishes and feelings. If you have nothing but nature, it would be intelligible; but if you have seen the Son of God and believed in Him, if by grace you have the same life which was in Him, so that this thing is true of Him and of you, no possible standard can suit for you as a Christian short of Christ Himself.

Thus then it is with the seven golden lampstands. All must be and was measured according to God's own mind, and the place in which He set the assemblies. Consistency with Him as a revealed God in Christ is their rule. Therefore they appear as golden lampstands.

But John saw "in the midst of the [seven] lampstands one like the Son of man, clothed with a garment down to the foot." There is not now the sign of activity in service not the robe tucked up, as often remarked. The Son of man is seen clad in the flowing robe reaching to the feet, and He is "girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength."

Here we have to remark that Christ is seen in a judicial point of view. He is spoken of as Son of man; and, as we know, this is the quality in which it is given Him to execute every kind of judgment. It is expressly so taught in John's own gospel. (John 5:1-47) Yet with all this another feature betrays John, and suits him as the writer most strikingly. He that is seen as Son of man is really described with those marks which belong distinctively to the "Ancient of days." Daniel sees the "Ancient of days" in one way, and the Son of man in quite another. John sees the Son of man with the qualities of the Ancient of days. He is man; but the man seen then and thus is a divine person, the eternal God Himself. Now I ask any fair mind, whose style does this identification of nature suit but the writer that we are now reading? No doubt, morally speaking, He must needs execute judgment; but John could not lose sight of His divine glory, even where the subject is judgment, and the kingdom everywhere prominent.

Another thing is observable, when one looks into what is said here. A threefold glory of Christ appears: what is personal; what is relative; and finally, what is official. But there is more also. John says, "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last." Such terms alone become one who is divine. He who is first is necessarily God; and He who is first, being God, must certainly be last. Jesus declares Himself to be all this; yea, more than this "the living one, and I became dead." The phrase is the strongest possible way of putting the matter. It is not merely that He died this is not what He says here, though it is said elsewhere, and very truly. But He says that He became dead. This seems to imply His own willingness to die, as indeed He became what did not belong to Him personally, and what in short seemed extraordinarily incongruous with the glorious person that had been already described. This seems conveyed in the peculiarity of the words: so careful is the Holy Ghost to watch over the glory of Christ even in that which told out the depths of His humiliation. "I became dead (records John), and, behold, I am alive unto the ages of the ages." We must leave out the word "Amen" it is spurious, and only mars the sense.

Let it suffice once for all to hope you will understand me always to speak of the text on the basis of the ancient and best authorities. There is positive evidence of the most convincing and satisfactory kind for the insertions, omissions, or changes, which may be mentioned from time to time. Do not imagine that there is anything like arbitrary innovation in this. The real innovators were those who departed by slip or by will from the very words of the Spirit; and the arbitrariness now would be in maintaining what has not sufficient authority, against that which is as certain as can be. The error then is not in seeking the best supported text, but in allowing tradition to tie us to comparatively modern and certainly to corrupted readings. We are bound in everything to yield to the best authorities. So in the next words our Lord really says, "And I have the keys of death and of hades." Not the common text, but this is the true order. No one goes to hades before he dies death being in relation to the body, hades to the separate spirit.

"Write therefore [which is undoubtedly genuine] the things which thou hast seen, and the things which are, and what shall be hereafter." This gives us, as is obvious and familiar to almost every reader, the threefold division of the book of Revelation. The things that he saw were the glory of Christ in relation to this book, as described in the first chapter, on which we have already touched. "The things which are" present the prolonged condition set forth in the addresses to the seven churches. The expression is very striking, because it not unnaturally implies that the churches were somehow to exist continuously. We can see now why it was. It is very possible, when the epistles were sent out in the days of John, that no particular emphasis would be laid on "the things that are;" but inasmuch as these things have been going on from that day to the present, we can see the immense force such a phrase thereby acquires.

At the same time another way of looking at the book is by taking "the things that are" as already past and gone. I do not doubt that God intended this, and that we are thus given a double aspect of the book. I have no intention to enter at any length on this way of looking at the churches as quite by-gone, and the prophecy as at once flowing on; but I mention it because it seems due to truth to name this as well as the other, according to which "what shall be after these" is when the church condition is no longer applicable at all.

"What shall be after these" must be owned as the true translation of the words. "Hereafter" gives vagueness: "after these" makes it precise, and is the plain literal meaning. "The mystery of the seven stars which thou sawest on my right hand, and the seven golden lampstands. The seven stars are angels of the seven churches: and the seven lampstands are seven churches."

In each letter the Lord addresses "the angel." Who and what is he? We never hear of angel as an official title in the ordinary arrangements of the New Testament. But it is not at all wonderful as occurring here, where we do find what is extraordinary. The angel is a term that suits such a prophetic book as the Revelation. Does it mean what we commonly call an angelic being? Not so, I apprehend, where angels of the churches are spoken of. If we hear of the Apocalyptic angel of fire, we readily understand this; and if we hear of the angel of Jesus Christ as of Jehovah elsewhere, we find no insuperable difficulty. But it is another thing when we hear of the angel of this or that assembly. Again, we can understand an angel employed a real angelic being as the means of communication between the Lord and His servant John; but it would be harsh to suppose that His servant John writes a letter from Christ to a literal angelic being. This is the difficulty in which those are involved who suppose that angelic beings are here meant. I do not believe it. The meaning appears to be that, as "angel" is used in the sense of representative, whether an angelic being or not, so in reference to the assemblies the Lord here avails Himself of this general truth. An angel setting forth representation (human or not), an ideal representative of each assembly is meant. In certain cases we know that it might be a literal representative; for instance, when John the Baptist sends some of his disciples, there was a representation of his mind by men. The disciples go and give the message of him that they followed. But it assumes a somewhat different shape when it becomes a question of assemblies which had not been, so far as we know, sending messengers at all.

If therefore we look at the abstract nature of the angel of the church, what is implied by the term? I take it to be this: that the Lord had in view not necessarily an elder, nor a teacher, but one who might be either or both, and before His mind truly represented, and was in a special way bound up with the responsibility of the state of the assembly. Whoever that might be (one, or perhaps more,) was meant by the angel.

Revelation 2:1-29. "To the angel of the church in Ephesus write; These things saith he that holdeth the seven stars in his right land, who walketh in the midst of the seven golden lampstands." Here we are evidently on broad ground. The characteristics are general. The first epistle, the message to the angel of the church in Ephesus, looks at the state of the Christian testimony on the earth in its most comprehensive form, and, as I suppose, from the days of the apostle John himself. The Lord accordingly presents Himself with similar latitude. "He that holdeth the seven stars in his right hand." It is His position both ministerial and ecclesiastical His relationship to the angels, or those that morally represented the assemblies to His eye, as well as to the churches themselves. The star is that which acted on the assembly; it professedly was the vessel of light from the Lord for bearing on the condition of the saints of God. If that light was ineffectual, if there was evil mixed with it, the state of the assembly would partake of it. If it was bright, the assembly would be elevated morally thereby. This, I think, is meant. Then, in Him that held them all in His right hand, and walked in the midst of the seven golden lampstands, we have Christ not merely as holding fast those ideal representatives, but as also taking interest in the assemblies themselves. In short, it is Christ in His fullest but most general ministerial and ecclesiastical aspect, viewed, of course, according to the tenor of the book.

The state of the church in Ephesus has the same generality. "I know thy works, and thy labour, and patience, and that thou canst not bear evil [men]; and thou didst try them which say they are apostles and are not, and didst find them liars." There was faithfulness, and this very particularly in dealing with the wickedness which Satan sought to bring in at that time. The apostles were disappearing, and perhaps had all disappeared save John. I do not of course affirm this; but naturally as the apostles were departing to be with the Lord, Satan would endeavour to furnish instruments nothing loth to claim succession. The church in Ephesus tried these pretended apostles, specially the angel, as one that helped them much by grace from the Lord. The star, as we are told here, so far acted upon the church for good. When thus tried, they tried and found wanting those who set up to be apostles.

But there is much more here. Persistent faithfulness and devotedness still characterised them at Ephesus. "Thou hast patience, and didst bear for my name, and hast not wearied. But I have against thee, that thou hast left thy first love." This is the Lord's complaint against them. It is plain that it is here as ever the first departure the most general symptom of declension. What injures, and finally ruins, is invariably from within, not from without. In vain does Satan seek to cast down those who resting on Christ's love have Him as the loved object of their life and soul. Was it not thus when the epistle to the Ephesians was written by Paul? Had they not left their first love? It was not as once. There was failure in this respect. They had here relaxed, but not in their works. These went on diligently, as we learn here. There were works, and labour, and endurance. But where was the work of faith? Where was the labour of love? Where was the endurance of hope? That which had produced the mighty results was no longer active, nor could be. The effect went on; the spring was gone. They had abated in their first love. It was all over with them, unless they judged themselves, and in the power of the Holy Ghost Christ regained His place. "Remember therefore whence thou art fallen, and repent, and do the first works; or else I am coming to thee quickly, and will remove thy lampstand out of its place, except thou shalt repent." Whether it be Christ that is represented or the description of the state of the church, whether it be the fault that is charged home, or the remedy that is proposed, whether it be the judgment that is threatened or the promise that is held out, all is of the most general description. So thoroughly does the Lord adhere to topics of the largest and most common import in the letter to the angel of the assembly in Ephesus. "But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh will I give to eat of the tree of life, which is in the paradise of [my] God." Here again it is all comprehensive. What can be wider than to eat of the tree of life which is in the paradise of God?

In the writing to the angel of the church in Smyrna, a totally different state of things meets us. It is essentially a special case instead of the general one we have seen. The Lord was pleased to afflict after the declension from apostolic purity, and above all from first love. He allowed all sorts of trial to befall His people by letting loose the power of Satan, working by Gentile persecutors. And this is seen to be the occasion of the letter to the angel of the church in Smyrna. "And these things saith the First and the Last, who became dead and lived; I know [thy works, and] thy tribulation, and thy poverty, (but thou art rich!) and the blasphemy of them which say they are Jews and are not, but a synagogue of Satan." Here observe it is not now a trial by false apostles. A new evil appears. As long as true apostles were on earth, Satan was never able to have Judaism recognized in the church of God. The council in Jerusalem expressly exempted the Gentiles from being put under the yoke of law. And the apostle Paul showed that it was really to annul Christ to fall from grace if the law, introduced either for justification or for a rule of life, were imposed on the Christian. For justification this is manifest; for a rule of life it is not so apparent, but it is just as real a denial of the gospel. if Christ be the rule of life for the Christian, and the law be the rule of death for a Jew, it is evident that for a Christian to abandon that for this tends to apostacy. The early fathers thus Judaized; and the leaven has gone on working ever since. To take the position of a Jew thus is to be one of those that say they are such and are not, but are alas! Satan's synagogue.

The Lord here contemplates these evil workers (which is what the criers of works come to) forming a distinct party. It is not merely Satan struggling to get in Judaism, but, as He says here, "the blasphemy" (railing, calumny) "from them which say they are Jews, and are not, but a synagogue of Satan." They have now a compact character, and can be spoken of as a synagogue. It was not merely the tendency of individuals. Individuals there were before, but this is much more. It is a formed and known party of the highest possible pretensions. They set up to be more righteous and holy than the rest, whom they denounced as Antinomian because they stood in the true grace of God. They were themselves corrupters and destroyers of true Christianity without knowing it. Deceived by Satan, they were his zealous instruments, so much the more actively deceiving others, because earnest and honest after the flesh.

The patristic party those commonly called "the Fathers" seem to be the leaders of the party here referred to. They have the awful ignominy of Judaizing the church of God. They have exercised this influence in all ages, and this is where, as I judge, their formation as a system is stigmatized by the Lord Jesus Christ. Offensive against Himself, they were wholly opposed in principle to grace. Their character is plain. They dragged down the Christian from his own heavenly associations to that of a spurious Jew. What is still more in John the significant point, they lost all the truth of a real life given to us in Christ. Thus whether it be the depraving of souls or the forming sects after an earthly mould among those who were heavenly according to Paul, or whether it be the taking them away from the life of Christ, and from walking as He walked and simply putting them under Jewish ordinances, the Fathers, I fear, as a class, fully earned the awful distinction here assigned by the Lord.

When man thus regulated after the Jewish pattern, the whole beauty and aim of the church of God was ruined in principle. But the point of interest here is, that succession and ordinances became defined as a system about this very time. It is the great fact, in contrast with the inspired epistle, that you find even among the ante-Nicene Fathers. Here the Lord seems to me to notice its working at the same time that God was in a measure using for good those that were faithful in the heathen persecutions. Even then Satan was not idle in forming his synagogue "of those that said they were Jews, and are not." On the other hand Christ said in view of the sufferer, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days." The trial was not unlimited: the Lord defined the term of their endurance. "Be thou faithful unto death, and I will give thee the crown of life." "He that overcometh shall not be hurt of the second death." They might be hurt by the first, they would not be by that which follows and is final. It is a question of faith in God. Through much tribulation we must enter the kingdom.

"And to the angel of the church in Pergamos" comes a very different message. This too is special. "These things saith he which hath the sharp sword with two edges; I know thy works, and where thou dwellest." It is a serious thing where and how we dwell. "Thou dwellest even where Satan's throne is." How came this? One can understand their passing through the scene of his power, but to be dwelling there is significant. Did they like to be near a throne, although it were the throne of Satan to dwell there? Did they love the shadow or the glitter of human power?

Yet the Lord owns whatever is good. "Thou holdest fast my name, and hast not denied my faith." It is remarkable that after the greatest persecutions, when Christendom and even Christians had been seduced into accepting the patronage of the world, up to that point there remained real faithfulness in refusing all efforts to deny the deity of Christ Under the same Constantine, who was the instrument of thus casting the world's shield over Christianity, was the battle fought and won against the Arian foe. It was under his authority, and indeed by his call, that the famous council sat at Nicea, and the faith of the Trinity was publicly established. I do not mean of course for Christians, who needed no such bulwark as this, but for Christendom. Thus the creed commonly called Nicene, which had for its object the assertion of Christ's consubstantial deity, was published at this same time. I cannot but think that this state of things is referred to here: "Thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth." What a solemn conjunction, that there should be this close proximity between Satan's throne without, but withal the mercy of God still maintaining that fundamental faith of Christ's own personal glory!

"But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam." Clericalism came in rapidly after this. The world's authority brought in worldly objects, and now the ministry became a clergy, a more or less profitable profession. The framers of this were those that held the doctrine of Balaam. Simultaneously with this of course there was the introduction of all kinds of compromise with the world. The clergy encouraged by a misuse of scripture every sort of commerce with the world's evil ways; as it is said here, "who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication." I do not doubt that all this is symbolically expressed. But the drift is plain enough where the conscience is not blunted. Where the same evils exist, and all that which would keep the church as a chaste virgin espoused to Christ is gone, no wonder that these warnings are misunderstood. The world had got in, as it still remains, and alas! palliated most by those who owe their professional status to this frightfully corrupt and corrupting influence. And the same spirit of unbelief which let in the mischief keeps it in, decrying the true application of the two-edged sword now as then. The Christians were dazzled by the world's power and glory, which was put forth doubtless in protecting, not themselves only, but the public faith of Christendom in that day. At the same time they fatally compromised Christ by alliance with the world, and there followed the practical return to the world out of which grace had taken the church in order to union with Christ in glory.

"So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate." The first of these epistles to the angel of the church in Ephesus denounced "the deeds of the Nicolaitans;" but now the iniquity in question (Antinomianism it would seem) had become a doctrine. "Repent; or else I am coming to thee quickly, and will war against them with the sword of my mouth." Thus the Lord was no longer fighting in defence of His own people, nor was He employing the enemy's hatred and persecution to nip in the bud or prune evil excrescences. We have seen this just before. A greater trial appears now. Yet, alas! the state of those that bore His own name was such that He was obliged to deal thus sternly with them.

"He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh will I give to eat of the hidden manna." When the church was seeking the place of public glory, the encouragement to faith was the hidden manna. Let there be at least individual even if unvalued faithfulness to the Lord Jesus. There were, I doubt not, some saints true to His name, though it was not the time when they were led or forced into the position of a remnant. It was not yet a question of coming out from the public body. There might not be energy of faith for this, but at any rate fidelity to Christ was not lacking, and where this was "To him that overcometh," says the Lord, "I will give to eat of the hidden manna, and will give him a white stone, and on the stone a new name written, which none knoweth save he that receiveth it." To the true heart His approval is enough, and sweeter than triumph before the universe.

Then follows the last of these four churches. "And to the angel of the church in Thyatira write." I cannot doubt that this letter contains an apt adumbration, as far as could be there in present facts, of what was found in mediaeval times. "These things saith the Son of God, who hath his eyes as a flame of fire, and his feet like fine brass." Christ is revealed now, not only in the all-discerning power of moral judgment, but also judicially prepared to act against evil "His feet like fine brass." "I know thy works, and thy love, and faith, and service, and patience, and thy last works (to be) more than the first." There was considerable devotedness in the middle ages, spite of the darkness and ignorance that prevailed in point of doctrine. But those who loved the Lord showed their love then not so much by intelligence in His ways, as by unsparing and habitual self-denial. I am not now speaking of what was done out of superstition, either to Mary or the church, when each was made a sort of bona Dea, but of the fruit of looking to Christ however simply.

"Notwithstanding I have a few things against thee, because thou sufferest that woman (perhaps 'thy wife') Jezebel." This was a new kind of evil altogether. It is not simply clericalism now, nor persons holding the doctrine of Balaam; but a formal state of things, as the symbol of a woman regularly represents. Examine the use of woman symbolically, and you will find, I believe, that this is true. The man is the agent that goes forward; the woman is the state of things that is produced. Jezebel therefore is the appropriate symbol now, as Balaam was just before. The activity was in the clergy, who brought in the basest compromise with the world, and sold the honour of Christ for silver and gold, for ease and dignity. Here we find Jezebel later. This was the public state of things produced in the middle ages, and tolerated where the Lord was named.

As it is said here, "Because thou sufferest that woman Jezebel, which calleth herself a prophetess." It is precisely the claim of the so-called church, the assumption of permanent infallibility the setting up to be a sort of inspired authority to enunciate doctrine, and to direct everything in the name of God. Is not this exactly what Romanism does? Does it not then stand in the place of Jezebel? "Who calleth herself a prophetess, and teachest and seducest my servants to commit fornication, and to eat things sacrificed to idols." All was the fruit, doubtless, of what had been works before, but in far greater maturity now. "And I gave her space that she should repent; and she will not repent of her fornication. Behold, I will cast her into a bed, and those that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death." Jezebel was a mother indeed a holy mother, said the deceivers and deceived. What said the Lord? what said those who preferred "great tribulation," rather than commit adultery with her? This flagrant church-world corruption was now a settled institution. It is no mere transient cloud of error; it is a body in the highest worldly position a queen, but also pretending to the highest spiritual power a prophetess so-called, that was now permanently settled in Christendom, giving birth to a distinct progeny of iniquity "her children." But says He who has eyes like a flame of fire, "I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give to each according to your works."

"But to you I say, the rest (or remnant) in Thyatira." The remnant is here plain. Thus we must read the text and translate it. We must leave out "and unto." The common text which gives rise to the current versions spoils the sense completely. It is to the rest, or the remnant in Thyatira, "as many as have not this doctrine," that the Lord turns.

Let us weigh a little more these remarkable words. Here we have for the first time the formal recognition of saints not included in the public state of the assembly, yet not so openly separate as was found at a later day. Still they become a witnessing body more or less in spirit, apart from that which set up the highest pretension but in profoundly wicked communion with Jezebel, as the Lord judged and stigmatized what man called "our mother, the holy Catholic, church." "To you I say, the rest in Thyatira, as many as have not known this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come." Thus the Lord speaks with exceeding tenderness of those that were true to His name. He did not expect great things from them. I do not the least doubt that those who are commonly called the Waldenses and Albigenses, and others perhaps of similar character, are referred to here. They were true and ardent, but with no considerable light of knowledge if measured by a fuller and richer testimony which the Lord was afterwards to raise up, as foreshown in the next chapter.

The Lord at the close gives a promise suited to the condition. "He that overcometh, and he that keepeth my works unto the end, to him will I give power over the nations." This wicked Jezebel not only persecuted the true saints of the Lord, but sought universal supremacy a world-wide dominion over souls. The Lord bids them in effect to have nothing to do with her, and He will give the true power when He takes it Himself. Let them abide in the place of patience, even though there be tribulation, as there must be if they are content to endure for Christ's sake now. 'But he that overcometh, and he that keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as a vessel of the potter shall they be broken to shivers: even as I received of my Father." The faithful will share Christ's power at His coming, and be associated with Himself in His kingdom. But even this is not enough for grace. "And I will give him the morning star." This is not association with Christ in His public reign, but in that which is proper to Him above the world altogether. The heavenly hope of being with Christ is promised as well as part in the kingdom.

And here, it has been well observed, a notable change takes place. The call to hear begins to follow the promise, instead of being before it. The reason is that a remnant is now formed. This does not go along with the public state of the church now. The Lord thenceforth puts the promise first, and this apparently because there is no use longer to expect the church as a whole to receive it. The address is to the overcomer, who is accordingly put before the call to hear. In the three previous churches it may be noticed, the call to hear is first, because the Lord is still dealing with the general conscience of the church. This is given up now. There is a remnant only that overcome, and the promise is for them. The Lord simply takes notice of these in His call. As for others it is all over with them.

Accordingly the division of the next chapter (Revelation 3:1-22) seems to be happy at this point. There is an immense change in turning to the last three churches. The ground of such a thought lies in the fact that the introduction to Sardis indicates the Lord beginning again a new state of things. The ancient ecclesiastical or catholic phase of the church terminates with Thyatira: nevertheless Thyatira in this has the peculiar trait that it is the close of the public state of the church, and the beginning of those conditions which go on till the Lord's coming. Thyatira, I have no doubt, contains within it the mystic representative of Romanism. This can hardly be denied to Jezebel at least; whilst "the remnant" represents those who, without being Protestants, form a witnessing company apart from popery, yet before the rise of Protestantism. The beginning of the third chapter introduces the protestant state of things.

Thus we have had the general condition falling into decline; we have had the early persecution from the heathen; we have had the power of the world patronizing the church; and we have had finally Romanism, which alone (from the allusion to Christ's coming) is supposed to go on to the end.

"And to the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars." There is an evident allusion to the manner in which the Lord presented Himself to the church in Ephesus. Ephesus was the first presentation of the general public state. Sardis gives the rise of the new state of things, not strictly ecclesiastical the Lord acting in the way of testimony, and not so much in ecclesiastical order. Hence it is not said here that He walks in the midst of the seven lampstands: that was ecclesiastical strictly. But here He has the seven Spirits of God. He is God. All power, all governing might, is in His hands, and the seven stars, that is to say, all the instrumental means by which He acts upon the church. "I know thy works, that thou hast a name that thou livest, and art dead." Such is Protestantism.

"Be watchful, and strengthen the things which remain. that are ready to die: for I have not found thy works perfect before God." Hence what judges Protestantism is this, that they have the testimony of God's word much more fully than those who had sunk into the mere ecclesiastical formalism of the middle ages. There the word of God had been kept away, because the clergy and the word of God can never go together thoroughly. It is, and always must be, the effect of the clerical principle to substitute the authority of man, more or less, for that of the Lord, and to weaken and hinder the immediate action of the Spirit by the word of God on the conscience. I am speaking not of individual clergymen at all, but of clericalism wherever found, Catholic or denominational, nationalist or dissenting.

But the Protestant principle is a very different one. People may not be true to their principles, and often are not. Still, after all, one of the grand points fought for at the Reformation, and gained for Protestantism, whatever might be its defects, was this; that man was put fairly, freely, and openly in presence of the Bible. God's word was there to deal with human conscience. I do not speak of justification by faith; for even Luther, as I think, never got thoroughly clear as to the truth of it. And though Catholics are miserably deluded, Protestants do not understand justification to this day. They have the truth in a measure, but not so as to clear souls from bondage, or bring them distinctly into liberty, peace, and the power of the Spirit. Even Luther never had peace in his soul, as the settled state in which he walked. We have most of us heard what conflicts he had, and not merely at the beginning of his career but to the end. I do not mean conflicts about the church, but about his soul, It is needless here to cite passages from his extant writings, which prove how sorely he was tried by inward conflicts of unbelief, which amply prove how far he was from the calm enjoyment of the peace of the gospel; but it is an error to impute them in themselves to any other cause than a lack of clear knowledge of grace. In such a state, all sorts of things may trouble the man who cannot rest without a question on the Lord, no matter how able and honoured he may be. I am sure Luther is one from whom we may all learn much; whose courage, faithfulness, self-renunciation, and endurance are edifying and instructive. At the same time it is useless to blink the fact: energetic as he was and used of God largely, he was far behind in the understanding both of the church and of the gospel.

Yet, spite of drawbacks, an open Bible was won for God's children in particular, and for man also. This very thing condemned the state of Protestantism that resulted; because, while it was freely read, there was scarce any thought of forming all upon the Bible, and regulating all by it. Nothing is more common among Protestants, than to admit a thing to be perfectly true because it is in the word of God, without the smallest intention or thought of acting upon it. Is not this a very serious fact? The Romanists are in general too ignorant to know what is or is not in the Bible. Except the common-places of controversy with Protestants, they know little of Scripture. Tell them that this or that is to be found in the Bible, and they look amazed. They may not know it as a whole, having never read it save (?) under the eye of the directing priest, their confessor. The Protestant reads the Bible more at liberty, which is a real good and precious boon; but for this very reason, the Protestant incurs no light responsibility.

"I have not found thy works perfect before my God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief." It is a sweeping intimation of the very same way in which the Lord threatens to come on the world. Now if there be in the state of Protestantism one thing more marked than another, it is that they always fall back on the world to deliver themselves from the power of the priest or the church. This has ever been the chief snare, as it is now. If even what belongs to the world be touched, they are in no small agitation about it. I am far from saying this because I do not feel for them much. Nor is it that I have any doubt that it is a great sin to wipe off all public recognition of God in the world. Impossible to believe that e.g. the unblushing worldliness one sees in the combination of Dissenters with Papists and infidels springs from just, pure, holy, and unselfish motives. It is rather to be imputed to the encroaching spirit of infidelity, where there is not also a truckling to superstition. Doubtless the infidels hope to gain the day, as the superstitious are very confident on their part; but the truth of it is that the devil will get the upper hand to the destruction of them both, and then find that the Lord will appear in His day for His own judgment of all the adversaries.

The Lord then warns the angel at Sardis, that if he should not watch, He Himself will come on him as a thief, and he shall not know what hour Christ will come on him. This is not at all the way in which His coming is spoken of for His own. They are waiting for Him expectantly without such an idea as His thief-like surprise. How can it surprise those who are ever awaiting Him? His coming is their joy, and for this they watch more than watchman for the dawn. The figure of the thief can be employed only for the world or the worldly-minded. So solemnly then does this language suppose that the assembly at Sardis have passed out of the practical attitude of waiting for the Lord as a loved object. All intimates that they are in great, and no doubt just, dread of Him as a judge. They have slipped into the world, and share its fears and anxieties. They have lost the sense of Christ's peace left with them They have not the joy of His coming for them in perfect love, to receive to Himself those whom He loves. The unwelcome visitation of a thief would be utterly incongruous if they were enjoying the sweet hope according to His own word, that He is coming for them quickly.

He that overcomes should be clothed in white, for there were a few in Sardis who had not defiled their garments, and who should thus walk with Him in white; because they are worthy. This has been always the case. Precious souls are there, and our happy service is to help these then, if we can, to a better knowledge of His grace, not, of course, to make light of their being where they are, or of their doing what they do, yet in the fullest love to feel about them as the Lord does. "He that overcometh, he shall be clothed in white raiment; and I will not blot his name out of the book of life, and will confess his name before my Father, and before his angels."

In the next place comes Philadelphia. "And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shall shut; and shutteth, and no man shall open." Every word of Christ's presentation of Himself differs from the view of Him given inRevelation 1:1-20; Revelation 1:1-20. This marks particularly the change in the chapter, and especially in the part before us. The address to Sardis also, although allusive to that of Ephesus, is nevertheless no less clearly meant to stand contrasted with it. It is a recommencement, and so far is analogous with that to Ephesus: still, the manner in which the Lord is presented is quite new. His having the seven Spirits of God was distinct from the Ephesian picture; nor is anything at all similar in the description of the Lord Jesus given before. It is a new state of things; but when we come to Philadelphia there is far more evidence of all things new. "These things saith he that is holy, he that is true." When the Lord is seen in the vision of chapter 1, these are not the ways in which He is described at all "He that hath the key of David."

In the descriptions of the second chapter what was said about the Lord is a repetition of what was found in the vision John had just seen. The only exception is in Thyatira, where He is described as the Son of God; and, as already remarked, Thyatira is exactly transitional. It is the beginning of the changed condition. It is a church state in responsibility though not in real power, being an ecclesiastical body which presents horrors in the Lord's eyes, but not without a remnant dear to Him. This at the same time goes on down to the end, and brings in the Lord's coming; for, it will be observed, the coming of the Lord is not introduced in any of the first three, but from Thyatira it is, because the condition intended goes on to the coming of the Lord. Ephesus does not, nor Smyrna, nor Pergamos: the only semblance of it is in threats of present judgment. Thyatira does, and so Sardis, and also Philadelphia.

But Philadelphia also prominently brings out the Lord in person as also in His moral glory. It is now Christ Himself, and this as One that faith discovers in new beauty, not dependent merely on visions of glory which had been seen before, but Christ as He really is in Himself "He that is holy, he that is true." But more than this, it is Christ seen according to the largeness of His glory. Faith sees that the blessed One, the holy and the true, is the same that has the key of David. Old Testament prophecy dispensational truth is introduced now. It is "he that openeth, and no man shall shut." There is perfect liberty now liberty for service, liberty for every one that belongs to the Lord. "I have set before thee an open door, and none can shut it: for thou hast a little strength." They are supposed to be not marked by such mighty doings, as Sardis was, Sardis did great exploits, Philadelphia nothing of the sort. Are we content to be little, my friends? to be of no esteem in the world? never to be marked by anything that men can wonder at or admire? I am supposing now a scale which attracts the world's attention.

This is exactly what is not true of Philadelphia, which is rather formed after a rejected Christ. We all know of what small account He was on earth; and so it is with Philadelphia. Has it no price in His eyes? "Thou hast kept my word, and hast not denied my name." Just as Jesus was marked by valuing the word of God, and loving it being the only One that could truly say to Satan as true of Himself, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God," so here Philadelphia is distinguished by the same living by faith. To some it might appear a small thing not to deny Christ's name, but nothing is more precious to the Lord. Once it was a question of not denying His faith, as was found in Pergamos; but here it is Himself personally. What He is is the main point. Mere orthodoxy does not suffice, but His person, though absent, and the glory due to Him.

"Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not." Is not this the revival of that dreadful scourge that had afflicted the early church (even Smyrna)? Have we not heard of it? And have we not seen it ourselves? How comes it, that for so many hundreds of years only a part of what the Fathers had laboured at sunk into the minds of men, a certain portion being rejected, as we know, by Protestantism; but now, when God brings out this fresh testimony, there rises a counter-testimony? Satan revives the old Judaizing spirit, at the very time that God re-asserts the true principle of Christian brotherhood, and, above all, makes Christ Himself to be all to His people. And here we have for our instruction the fact, that the synagogue of Satan of those who say they are Jews, and are not revives. How stand the facts? How are they even in this country? What is commonly called Puseyism tends to this; and that system is not confined to this country. You must not think it is merely a question of England; it holds equally abroad, as in Germany and elsewhere in fact, wherever Protestantism is found, and, above all, wherever this is provoked, either by scepticism on the one hand, or on the other by truth that condemns both with the brightness of heavenly light. In order to defend themselves on a religions footing, men fall back on a system of ordinances and of the law. This is, I think, what is meant by the synagogue of Satan here.

But the Lord will compel the recognition of His own testimony. I do not say when, where, or how; but as surely as He lives, will the Lord vindicate the truth He has given, and the testimony He has raised up for His name. "I will make them to come and worship before thy feet, and to know that I have loved thee."

Nor is this all. Not only will the Lord thus vindicate what is of Himself, but, as we know, there is an awful time coming on this world an hour, as it is said here, not simply of tribulation, but of temptation or trial. I am inclined to think that the hour of trial embraces the whole Apocalyptic period; that is, not merely the awful time when Satan in a rage is expelled from on high, and when the beast, energised by him, rises to his full head of power, but the previous period of trouble, seduction, and judgment. In short, "the hour of temptation" is, I conceive, a larger term altogether than the "great tribulation" ofRevelation 7:1-17; Revelation 7:1-17, and still more than the unparalleled tribulation which is to befall the land of Israel. (Daniel 12:1-13, Matthew 24:1-51, Mark 13:1-37) If so, how rich and full is the promise: "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." In vain men try to escape! The hour of temptation must come upon all. I dare say that some of us remember when people used to fly to Canada in order to escape "the great tribulation" which they expected to fall on the empire of the beast. Men's scheme was a mistake, their flight foolish. The hour of temptation will catch them, no matter where they may hide. The hour of temptation shall come upon all the habitable world, "to try them that dwell upon the earth," be they where they may.

Who then can escape? Those who at Christ's call are caught up to heaven. They will not be in that hour. It is not only, be it observed, that they will not be in the place, but they will be kept out of the hour, of that coming temptation. What a full exemption! Such is the strength of the promise and the blessedness of it, that the Lord promises His own to be kept from the time. The only possible way I can understand of exempting any from the time is by taking them out of the scene. The Irvingites used to talk about the Lord having a little Zoar. It is not at all however a question of a place of shelter, but of complete removal from the period that is filled by the great trouble or trial that will come upon the habitable world. How can this be secured but by removing them out of the scene before the time arrives? Such I believe the promise here to import. The godly remnant of Jews, having to do with a special and most fierce but circumscribed tribulation, have only to flee to the mountains in order to escape till Jesus appears in glory, to the confusion of their foes. It is quite another thing for Christians.

"Behold, I come quickly!" There is not a word about His coming as a thief now, but with joy. The Lord has revived the true hope of His return; there are those who are thus waiting for Christ, and this epistle seems emphatically to apply to such. "Behold, I come quickly!" In principle it is true of all that are really faithful, but there may be Christians, as we know there are, involved in one or other of the various states which have been described, and which apparently go on to the close. It is in vain therefore to look for a formal obliteration of these co-ordinate conditions, which cannot be till the Lord comes. "Hold that fast which thou hast, that no man take thy crown. 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 new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." He will be as much marked by power in the day of glory, as by contented weakness in the present scene of grace.

We have yet the last epistle to the angel of the church in Laodicea. But of this I would say but a few words, considering the late hour. The Laodicean picture is, in my judgment, the result of dislike and contempt for the testimony that the Lord had previously raised up. If people despise the truth possessed by those who are waiting for the Lord, they are in danger of falling into the awful condition that is here set forth. Christ is no longer the loved and only object of the heart; nor is there the sense of the blessedness of His coming, which leads into waiting for Him; still less is there a glorying in weakness that the power of Christ may rest on them. There is the desire to be great, to be esteemed of men, "rich, and increased in goods, and in need of nothing." You find here a scope, therefore, that leaves ample room for man. Hence it is that the Lord introduces Himself to them as the Amen, the end of every thing human, where all the security is in the faithfulness of God. He only is "the faithful and true witness." That is exactly what the church ought to have been and was not; and therefore He has to take that place Himself. It was so before when He was here below in grace, and now He must resume its power and glory and judgment, than which one can hardly conceive a greater and more solemn rebuke on the condition of those who ought to have been His witnesses. Besides He is "the beginning of the creation of God." It is a setting aside of man altogether; and the reason is that Laodicea is the glorification of man and of man's resources in the church. "I know thy works, that thou art neither cold nor hot: I would that. thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." They are neutral in principle and practice, being half-hearted about Christ. And I am persuaded there is no place which is more likely to generate neutrality than a sound and true position, if there be not self-judgment maintained and godly sincerity. The more you stand in the forefront of the battle, with the responsible testimony of God, the more you have the grace and truth of God brought out before and by you, if the heart and conscience be not governed and animated by the power of the Spirit of God, through that truth and grace that is in Christ, sooner or later, there will be, beyond a question, a lapse back into a position of neutrality, if not of active enmity. There will be indifference to all that is good; and the only kind of zeal, if there be zeal, will be for what is bad.

This is exactly Laodiceanism. "So then because thou art neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased in goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire." They wanted everything that was precious: "gold" or divine righteousness in Christ "white raiment," that is to say, the righteousnesses of saints; "that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see." They had lost the very perception of what was for God. All was dark as to truth, and uncertain as to moral judgment. Holy separateness and savour were gone. "As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." The Lord presents Himself even there in the most gracious way to meet their need. But the utmost promised in the word that closes the epistle goes not beyond reigning with Him. It is nothing special. For every one that is in the first resurrection is destined to reign with Christ, as even will the Jewish sufferers, earlier or later, under the antichrist. It is all a mistake, therefore, to suppose that this is a singular distinction, It amounts to this that the Lord will hold, after all, to His own truth, spite of unfaithfulness. There may be individual reality even where the associations are miserably untoward.