Revelation 3
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Revelation 3
The Letter to the Church in Sardis
1And 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.
The Pulpit Commentary
The epistle to the Church at Sardis. This Church is one of the two which receives unmixed reproof. Smyrna and Philadelphia receive no blame; Sardis and Laodicea receive no praise. Sardis lies almost due south of Thyatira, on the road to Philadelphia, between the river Hermus and Mount Tmolus. It had been in turn Lydian, Persian, Greek, and Roman, and, like its last Lydian king, Croesus, had been celebrated for its wealth. The auriferous stream Pactolus, in summer almost dry, flowed through its marketplace; but its chief source of wealth was its trade. In A.D. 17 "twelve famous cities of Asia fell by an earthquake in the night … The calamity fell most heavily on the people of Sardis, and it attracted to them the largest share of sympathy. The emperor [Tiberius] promised ten million sesterces (£85,000), and remitted for five years all they paid to the exchequer" (Tac., 'Ann.,' 2.47). A little later Sardis was one of the cities of Asia which claimed the honour of erecting a temple in honour of Tiberius, but the preference was given to Smyrna ('Ann.,' 4.55, 56). Of the inscriptions which have been, discovered at Sardis, nearly all are of the Roman period. Cybele, or Cybebe, was the chief divinity of Sardis; but no reference to this nor to any of the special features of the city can be traced in the epistle. In the second century, Melito, Bishop of Sardis, held a very prominent place among Asiatic Christians, both in personal influence and in literary work. Among his numerous writings was one on the Apocalypse of St. John. The prosporous and luxurious capital of Lydia is now represented by a few huts and a collection of ruins buried deep in rubbish. It still retains its ancient name in the form Sart.
The Church in Sardis has no Nicolaitans, no Balaam, no Jezebel. But there is worse evil than the presence of what is morally and doctrinally corrupt. The numbness of spiritual torpor and death is more hopeless than unwise toleration. The Church in Sardis, scarcely out of its infancy, has already the signs of an effete and moribund faith; and it is possible that this deadness was a result of the absence of internal enemies.
He that hath the seven Spirits of God (see notes on Rev_1:4, Rev_1:16, Rev_1:20; but observe that this designation of Christ does not occur in the opening vision). In Rev_5:6 the Lamb is seen "having seven horns and seven eyes, which are the seven Spirits of God." The seven Spirits being the Holy Spirit in his sevenfold activity, it is manifest (as Trench observes) that this passage is of importance in reference to the doctrine of the double procession. The Son hath the Spirit, not as One who receives it from the Father, but as One who can impart it to men. As man he received it; as God he gives it. And a Church sunk in spiritual deadness specially needs such a gift. Hence the repetition about having the seven stars, which appears also in the address to the Church in Ephesus (Rev_2:1). Note, however, that here we have ἔχων for κράτῶν, which would not have been appropriate to express the Son's possession of the Spirit. It is he who holds in his hand the angels of the Church that also has the Spirit wherewith to quicken them. Those that are alive owe their life and growth to him. Those that are dying or dead may be restored to life by him. Thou hast a name that thou livest, and thou art dead. This, again, is thoroughly in the style of the Fourth Gospel. St. John frequently states some gracious fact, and in immediate sequence gives the very opposite of what might have been expected to result from it. "Thou hast a reputation for life, and (instead of being full of vigour and growth) thou art a corpse." This has been called "the tragic tone" in St. John (comp. Joh_1:5, Joh_1:10, Joh_1:11; Joh_3:11, Joh_3:19,Joh_3:32; Joh_5:39, Joh_5:40; Joh_6:36, Joh_6:43, etc.). In all these cases the contrast is introduced by a simple καί, which may be rendered "and yet;" but the simple "and" is more forcible. Beware of the unworthy literalism which suggests that the Bishop of Sardis bore a name which implied life, e.g. Zosimus, or Vitalis. As already stated (notes on Rev_1:20), it is improbable that "the angel" means the bishop. And in any case "name" is here used in the common sense of character or reputation. Comp. Herod., 7.138, where the historian says that Xerxes' expedition had the name (οὔνομα εἷχε) of being directed against Athens, but was really a menace to the whole of Greece. We have very similar uses of ὄνομα in Mar_9:41 and 1Pe_4:16. The Church in Sardis had a name for Christianity, but there was no Christianity in it.
The epistle to the Church at Sardis. This Church is one of the two which receives unmixed reproof. Smyrna and Philadelphia receive no blame; Sardis and Laodicea receive no praise. Sardis lies almost due south of Thyatira, on the road to Philadelphia, between the river Hermus and Mount Tmolus. It had been in turn Lydian, Persian, Greek, and Roman, and, like its last Lydian king, Croesus, had been celebrated for its wealth. The auriferous stream Pactolus, in summer almost dry, flowed through its marketplace; but its chief source of wealth was its trade. In A.D. 17 "twelve famous cities of Asia fell by an earthquake in the night … The calamity fell most heavily on the people of Sardis, and it attracted to them the largest share of sympathy. The emperor [Tiberius] promised ten million sesterces (£85,000), and remitted for five years all they paid to the exchequer" (Tac., 'Ann.,' 2.47). A little later Sardis was one of the cities of Asia which claimed the honour of erecting a temple in honour of Tiberius, but the preference was given to Smyrna ('Ann.,' 4.55, 56). Of the inscriptions which have been, discovered at Sardis, nearly all are of the Roman period. Cybele, or Cybebe, was the chief divinity of Sardis; but no reference to this nor to any of the special features of the city can be traced in the epistle. In the second century, Melito, Bishop of Sardis, held a very prominent place among Asiatic Christians, both in personal influence and in literary work. Among his numerous writings was one on the Apocalypse of St. John. The prosporous and luxurious capital of Lydia is now represented by a few huts and a collection of ruins buried deep in rubbish. It still retains its ancient name in the form Sart.
The Church in Sardis has no Nicolaitans, no Balaam, no Jezebel. But there is worse evil than the presence of what is morally and doctrinally corrupt. The numbness of spiritual torpor and death is more hopeless than unwise toleration. The Church in Sardis, scarcely out of its infancy, has already the signs of an effete and moribund faith; and it is possible that this deadness was a result of the absence of internal enemies.
He that hath the seven Spirits of God (see notes on Rev_1:4, Rev_1:16, Rev_1:20; but observe that this designation of Christ does not occur in the opening vision). In Rev_5:6 the Lamb is seen "having seven horns and seven eyes, which are the seven Spirits of God." The seven Spirits being the Holy Spirit in his sevenfold activity, it is manifest (as Trench observes) that this passage is of importance in reference to the doctrine of the double procession. The Son hath the Spirit, not as One who receives it from the Father, but as One who can impart it to men. As man he received it; as God he gives it. And a Church sunk in spiritual deadness specially needs such a gift. Hence the repetition about having the seven stars, which appears also in the address to the Church in Ephesus (Rev_2:1). Note, however, that here we have ἔχων for κράτῶν, which would not have been appropriate to express the Son's possession of the Spirit. It is he who holds in his hand the angels of the Church that also has the Spirit wherewith to quicken them. Those that are alive owe their life and growth to him. Those that are dying or dead may be restored to life by him. Thou hast a name that thou livest, and thou art dead. This, again, is thoroughly in the style of the Fourth Gospel. St. John frequently states some gracious fact, and in immediate sequence gives the very opposite of what might have been expected to result from it. "Thou hast a reputation for life, and (instead of being full of vigour and growth) thou art a corpse." This has been called "the tragic tone" in St. John (comp. Joh_1:5, Joh_1:10, Joh_1:11; Joh_3:11, Joh_3:19,Joh_3:32; Joh_5:39, Joh_5:40; Joh_6:36, Joh_6:43, etc.). In all these cases the contrast is introduced by a simple καί, which may be rendered "and yet;" but the simple "and" is more forcible. Beware of the unworthy literalism which suggests that the Bishop of Sardis bore a name which implied life, e.g. Zosimus, or Vitalis. As already stated (notes on Rev_1:20), it is improbable that "the angel" means the bishop. And in any case "name" is here used in the common sense of character or reputation. Comp. Herod., 7.138, where the historian says that Xerxes' expedition had the name (οὔνομα εἷχε) of being directed against Athens, but was really a menace to the whole of Greece. We have very similar uses of ὄνομα in Mar_9:41 and 1Pe_4:16. The Church in Sardis had a name for Christianity, but there was no Christianity in it.
2Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
Jamieson-Fausset-Brown
CHAPTER 3
Re 3:1-22. The Epistles to Sardis, Philadelphia, and Laodicea.
1. Sardis--the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24].
he that hath the seven Spirits of God--that is, He who hath all the fulness of the Spirit (Re 1:4; 4:5; 5:6, with which compare Zec 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession.
and the seven stars--(Re 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves.
name ... livest ... dead--(1Ti 5:6; 2Ti 3:5; Tit 1:16; compare Ep 2:1, 5; 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Re 3:17), but it is not written that she had a high name among the other churches, as Sardis had.
2. Be--Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking."
the things which remain--Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [Alford]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for Re 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life.
are--The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Re 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain.
perfect--literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting.
before God--Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [Juan D'avila]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Re 11:10).
CHAPTER 3
Re 3:1-22. The Epistles to Sardis, Philadelphia, and Laodicea.
1. Sardis--the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24].
he that hath the seven Spirits of God--that is, He who hath all the fulness of the Spirit (Re 1:4; 4:5; 5:6, with which compare Zec 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession.
and the seven stars--(Re 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves.
name ... livest ... dead--(1Ti 5:6; 2Ti 3:5; Tit 1:16; compare Ep 2:1, 5; 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Re 3:17), but it is not written that she had a high name among the other churches, as Sardis had.
2. Be--Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking."
the things which remain--Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [Alford]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for Re 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life.
are--The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Re 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain.
perfect--literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting.
before God--Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [Juan D'avila]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Re 11:10).
The Pulpit Commentary
Be watchful; literally, become watching. The use of ψίψνομαι implies that the watchful state is not the normal one—a change is needed before the watching can come about (comp. Rev_1:9, Rev_1:10, Rev_1:18; Rev_2:8; Rev_4:2; Rev_6:12, etc.). The use of the present participle instead of an adjective ("watching!" for "watchful") makes the charge more definite; not merely "be of a watchful character," but "become a watcher". Stablish the things that remain, which were ready to die. The reading, "were ready to die," is the best attested, and as being less smooth than "are ready to die," was more likely to be altered. It anticipates the time when the command will be obeyed: "which were ready to die when thou didst begin to stablish them." No doubt τὰ λοιπά may be masculine in signification, and mean those members of the Church who have still some life in them. But this interpretation anticipates Rev_3:4, which apparently introduces a new fact. It seems better, therefore, to retain the neuter, and interpret "the things that remain" as meaning the few good elements of faith and practice which still survived. The externals of the Christian life were there; otherwise it could not have been even nominally Christian. And these externals might be made realities to support the revived life of the Church. For I have found no works of thine. The difference between the Authorized Version and the Revised Version here depends upon the presence or absence of the article before ἔργα. The balance of probability is against τά, and its absence makes the reproach stronger. Fulfilled before my God. The substitution of "fulfilled" (Revised Version) for "perfect" (Authorized Version) is important. The Greek is πεπληρωμένα (Joh_16:24; Joh_17:13, etc.), not τέλεια (1Jn_4:18). And "fulfilled" is better than "complete" (Alford, Tregelles), in order to bring out the connexion with the numerous places in which the same verb occurs, especially in the writings of St. John (Rev_5:11; Joh_3:29; Joh_7:8; Joh_12:38; Joh_13:18; Joh_15:11, Joh_15:25, etc.; 1Jn_1:4; 2Jn_1:12); in many of which passages "complete" would not stand as a rendering. "Fulfilled," or" made full," means made up to the right standard of excellence. The works of the Sardian Church have been weighed, and found wanting before God. "A minister of Christ is very often in highest honour with men for the performance of one half of his work, while God is regarding him with displeasure for the neglect of the other half." "Before my God" is undoubtedly the true reading, whatever may be the case in Rev_2:7. Only in the writings of St. John does Jesus Christ speak of the Father as "my God;" and this fact is one more link between the Fourth Gospel and the Apocalypse. In this chapter we have five instances—here and verse 12 (comp. Rev_2:7 [possibly] and Joh_20:17). In Mat_27:46 Christ adopts the language of Psa_22:1, and addresses the Father as" my God;" and St. Paul uses similar language (Eph_1:17). The expression, "before God" (ἐνώπιον τοῦ Θεοῦ), is specially common in the Apocalypse and in the writings of St. Luke and of St. Paul; it does not occur in either St. Matthew or St. Mark.
Be watchful; literally, become watching. The use of ψίψνομαι implies that the watchful state is not the normal one—a change is needed before the watching can come about (comp. Rev_1:9, Rev_1:10, Rev_1:18; Rev_2:8; Rev_4:2; Rev_6:12, etc.). The use of the present participle instead of an adjective ("watching!" for "watchful") makes the charge more definite; not merely "be of a watchful character," but "become a watcher". Stablish the things that remain, which were ready to die. The reading, "were ready to die," is the best attested, and as being less smooth than "are ready to die," was more likely to be altered. It anticipates the time when the command will be obeyed: "which were ready to die when thou didst begin to stablish them." No doubt τὰ λοιπά may be masculine in signification, and mean those members of the Church who have still some life in them. But this interpretation anticipates Rev_3:4, which apparently introduces a new fact. It seems better, therefore, to retain the neuter, and interpret "the things that remain" as meaning the few good elements of faith and practice which still survived. The externals of the Christian life were there; otherwise it could not have been even nominally Christian. And these externals might be made realities to support the revived life of the Church. For I have found no works of thine. The difference between the Authorized Version and the Revised Version here depends upon the presence or absence of the article before ἔργα. The balance of probability is against τά, and its absence makes the reproach stronger. Fulfilled before my God. The substitution of "fulfilled" (Revised Version) for "perfect" (Authorized Version) is important. The Greek is πεπληρωμένα (Joh_16:24; Joh_17:13, etc.), not τέλεια (1Jn_4:18). And "fulfilled" is better than "complete" (Alford, Tregelles), in order to bring out the connexion with the numerous places in which the same verb occurs, especially in the writings of St. John (Rev_5:11; Joh_3:29; Joh_7:8; Joh_12:38; Joh_13:18; Joh_15:11, Joh_15:25, etc.; 1Jn_1:4; 2Jn_1:12); in many of which passages "complete" would not stand as a rendering. "Fulfilled," or" made full," means made up to the right standard of excellence. The works of the Sardian Church have been weighed, and found wanting before God. "A minister of Christ is very often in highest honour with men for the performance of one half of his work, while God is regarding him with displeasure for the neglect of the other half." "Before my God" is undoubtedly the true reading, whatever may be the case in Rev_2:7. Only in the writings of St. John does Jesus Christ speak of the Father as "my God;" and this fact is one more link between the Fourth Gospel and the Apocalypse. In this chapter we have five instances—here and verse 12 (comp. Rev_2:7 [possibly] and Joh_20:17). In Mat_27:46 Christ adopts the language of Psa_22:1, and addresses the Father as" my God;" and St. Paul uses similar language (Eph_1:17). The expression, "before God" (ἐνώπιον τοῦ Θεοῦ), is specially common in the Apocalypse and in the writings of St. Luke and of St. Paul; it does not occur in either St. Matthew or St. Mark.
3Remember 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.
Jamieson-Fausset-Brown
3. how thou hast received--(Col 2:6; 1Th 4:1; 1Ti 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Re 2:4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear.
heard--Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus.
If therefore--seeing thou art so warned, if, nevertheless, &c.
come on thee as a thief--in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Mt 24:4-28) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [Augustine]. Twice Christ in the days of His flesh spake the same words (Mt 24:42, 43; Lu 12:39, 40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Re 16:15; 1Th 5:2, 4, 6; 2Pe 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [Trench].
3. how thou hast received--(Col 2:6; 1Th 4:1; 1Ti 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Re 2:4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear.
heard--Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus.
If therefore--seeing thou art so warned, if, nevertheless, &c.
come on thee as a thief--in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Mt 24:4-28) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [Augustine]. Twice Christ in the days of His flesh spake the same words (Mt 24:42, 43; Lu 12:39, 40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Re 16:15; 1Th 5:2, 4, 6; 2Pe 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [Trench].
The Pulpit Commentary
Remember therefore how thou hast received and didst hear (comp. Rev_2:5). Like the Ephesians, the Sardians are reminded of the better condition from which they have receded. They are of those "who, when they have heard the Word, straightway receive it with joy; and they have no root in themselves, but endure for a while". The "how," as is shown by the verbs "receive" and "hear," refers to the readiness with which they accepted the gospel, rather than to the power with which it was preached to them. The tenses are instructive: the aorist applies to the hearing at some definite period in their history; the perfect implies the permanent result of the act of reception. Keep and repent. Keep what thou didst hear. "Keep" is better than "hold fast," to mark the difference between τηρεῖν (Rev_1:3; Rev_2:26; Rev_3:3, Rev_3:8, Rev_3:10, etc.), and κρατεῖν (Rev_2:1, Rev_2:13, Rev_2:14, Rev_2:15, Rev_2:25; Rev_3:11, etc.). Here again the tenses should be noted: the present imperative indicates that they are to continue to keep; the aorist, that they are to repent once for all. We have a similar combination of tenses in" Take these things hence at once; continue to refrain from making my Father's house a house of merchandise" (Joh_2:16; comp. Joh_5:8, Joh_5:11; Act_12:8; 1Co_15:34). "Remember" here and in Rev_2:5 is with equal fitness the present imperative: "continue to remember." I will come as a thief. The "on thee" after "come," though well supported, is probably not genuine. Wherever this figure is used in the New Testament of the coming of Christ, the word used is κλέπτης, "a thief," and not ληστής, a "robber" or "bandit." This shows, what is also plain from the context, that secrecy, not violence, is the point of the similitude (comp. Rev_16:15; Mat_24:43; Luk_12:39; 1Th_5:2; 2Pe_3:10). Thou shalt not know what hour; literally, thou shalt in no wise come to know during what kind of an hour. The negative is the strongest form, οὐ μή (Rev_2:11; Rev_3:5, Rev_3:12). The verb is γινώσκειν, which implies acquisition of knowledge (Rev_2:23, Rev_2:24; Rev_3:9). The pronoun is ποῖος (Joh_10:32; Joh_12:33; Joh_18:32; Joh_21:19; and especially Mat_24:42; Luk_12:39); and "hour" is in the accusative (Joh_4:52).
Remember therefore how thou hast received and didst hear (comp. Rev_2:5). Like the Ephesians, the Sardians are reminded of the better condition from which they have receded. They are of those "who, when they have heard the Word, straightway receive it with joy; and they have no root in themselves, but endure for a while". The "how," as is shown by the verbs "receive" and "hear," refers to the readiness with which they accepted the gospel, rather than to the power with which it was preached to them. The tenses are instructive: the aorist applies to the hearing at some definite period in their history; the perfect implies the permanent result of the act of reception. Keep and repent. Keep what thou didst hear. "Keep" is better than "hold fast," to mark the difference between τηρεῖν (Rev_1:3; Rev_2:26; Rev_3:3, Rev_3:8, Rev_3:10, etc.), and κρατεῖν (Rev_2:1, Rev_2:13, Rev_2:14, Rev_2:15, Rev_2:25; Rev_3:11, etc.). Here again the tenses should be noted: the present imperative indicates that they are to continue to keep; the aorist, that they are to repent once for all. We have a similar combination of tenses in" Take these things hence at once; continue to refrain from making my Father's house a house of merchandise" (Joh_2:16; comp. Joh_5:8, Joh_5:11; Act_12:8; 1Co_15:34). "Remember" here and in Rev_2:5 is with equal fitness the present imperative: "continue to remember." I will come as a thief. The "on thee" after "come," though well supported, is probably not genuine. Wherever this figure is used in the New Testament of the coming of Christ, the word used is κλέπτης, "a thief," and not ληστής, a "robber" or "bandit." This shows, what is also plain from the context, that secrecy, not violence, is the point of the similitude (comp. Rev_16:15; Mat_24:43; Luk_12:39; 1Th_5:2; 2Pe_3:10). Thou shalt not know what hour; literally, thou shalt in no wise come to know during what kind of an hour. The negative is the strongest form, οὐ μή (Rev_2:11; Rev_3:5, Rev_3:12). The verb is γινώσκειν, which implies acquisition of knowledge (Rev_2:23, Rev_2:24; Rev_3:9). The pronoun is ποῖος (Joh_10:32; Joh_12:33; Joh_18:32; Joh_21:19; and especially Mat_24:42; Luk_12:39); and "hour" is in the accusative (Joh_4:52).
4Thou 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.
Jamieson-Fausset-Brown
4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even."
names--persons named in the book of life (Re 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Re 3:1). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors.
not defiled their garments--namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Ep 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Re 19:8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (Re 7:14). The Greek is not "to stain" (Greek, "miainein"), but to "defile," or besmear (Greek, "molunein"), So 5:3.
they shall walk with me in white--The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Lu 23:43; Joh 17:24. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Re 22:3).
they are worthy--with the worthiness (not their own, but that) which Christ has put on them (Re 7:14). Eze 16:14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [Vitringa]. Contrast Ac 13:46.
4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even."
names--persons named in the book of life (Re 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Re 3:1). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors.
not defiled their garments--namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Ep 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Re 19:8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (Re 7:14). The Greek is not "to stain" (Greek, "miainein"), but to "defile," or besmear (Greek, "molunein"), So 5:3.
they shall walk with me in white--The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Lu 23:43; Joh 17:24. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Re 22:3).
they are worthy--with the worthiness (not their own, but that) which Christ has put on them (Re 7:14). Eze 16:14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [Vitringa]. Contrast Ac 13:46.
The Pulpit Commentary
But thou hast a few names in Sardis. The "but" (Revised Version) must be added, and the "even" (Authorized Version) omitted, on conclusive evidence. "Names" is hero used in the sense of persons (Act_1:15 and Rev_11:13, where the Revised Version has "persons"); there is no reference to the totally different use of "to have a name" in Rev_3:1. Bode remarks, "He knoweth his own sheep by name, as he knew Moses by name, and writeth the names of his own in heaven." These few are like the few righteous in Sodom. Though they consent to abide in the Church, they do not leaven it, nor does their presence save it: "They shall deliver but their own souls by their righteousness" (Eze_14:14, Eze_14:16, Eze_14:18, Eze_14:20). The word for "defile" (μολύνειν) occurs only here, Rev_14:4, and 1Co_8:7. Its radical meaning is "to besmear," and so "to befoul." That of μιαίνειν (Joh_18:28; Tit_1:15; Heb_12:15; Jud_1:8) is rather "to stain," which is not necessarily "to befoul." That of κοινοῦν is "to make common or profane." In most eases all these three are rendered "defile" in our version. These few in Sardis have kept themselves "unspotted from the world" in which they live. Neither the corruption of heathendom nor the torpor of a moribund Church has infected them. Their contact with a dead body has imparted no life to the body and no defilement to them. There is no need to press the metaphor and give a special meaning to "garments"—whether their souls, or their bodies, or their consciences, or their baptismal robes. The metaphor is implied in "putting on the new man" (Eph_4:24; Col_3:10), "putting on Christ" (Rom_13:14; Gal_3:27), where the word for "put on" is ἐνδύεσθαι, "to be clothed with." They shall walk with me. In accordance with Christ's high-priestly prayer (Joh_17:24; comp. Roy. Joh_21:24). In white. This elliptical expression (ἐν λευκοῖς) for "in white robes" occurs in the New Testament only here and Joh_20:12, and is another small link between the two books. The word "white" (λευκός), excepting in Matt, Joh_5:36 and Joh_4:35, is in the New Testament always used of heavenly purity and brightness. Thus also Plato, Χρώματα δὲ λευκὰ πρέποντ ἄν θεοῖς εἴν; and Virgil of the souls in the other world, "Omnibus his hives cinguntur tempora vitta" ('AEneid,' 6.665). (See notes on Rev_1:14.) As we might expect, the word is specially frequent in Revelation. Of course, the white garments referred to here, verses 5, 18, and Rev_4:4, are quite different from the undefiled garments just mentioned. The one is the imperfect purity of struggling saints on earth, the other the perfect purity of glorified saints in heaven. The promise, therefore, is threefold.
(1) They shall walk, i.e. they shall have life and liberty.
(2) They shall have Christ as their constant Companion.
(3) They shall be in unsullied glory.
And why? Because they are worthy. The merit is not theirs, but Christ's, in whose blood they have washed their robes (Rev_7:14; 1Jn_2:2), and by whose grace they are preserved in holiness (1Jn_1:7). It is because they have by God's help fulfilled the conditions which he has promised to accept, that they are worthy. The nearest approach to this declaration of worthiness on the part of God's saints seems to be Luk_20:35 (not Luk_21:36) and 2Th_1:5, 2Th_1:11. But in all these passages they are "accounted worthy" (καταξιωθέντες) rather than "worthy" (ἄξιοι). In Rev_16:6 we have the opposite worthiness of those who have earned the "wages of sin" instead of the "gift of God" (Rom_6:23). Such persons are literally worthy, and not merely accounted worthy.
But thou hast a few names in Sardis. The "but" (Revised Version) must be added, and the "even" (Authorized Version) omitted, on conclusive evidence. "Names" is hero used in the sense of persons (Act_1:15 and Rev_11:13, where the Revised Version has "persons"); there is no reference to the totally different use of "to have a name" in Rev_3:1. Bode remarks, "He knoweth his own sheep by name, as he knew Moses by name, and writeth the names of his own in heaven." These few are like the few righteous in Sodom. Though they consent to abide in the Church, they do not leaven it, nor does their presence save it: "They shall deliver but their own souls by their righteousness" (Eze_14:14, Eze_14:16, Eze_14:18, Eze_14:20). The word for "defile" (μολύνειν) occurs only here, Rev_14:4, and 1Co_8:7. Its radical meaning is "to besmear," and so "to befoul." That of μιαίνειν (Joh_18:28; Tit_1:15; Heb_12:15; Jud_1:8) is rather "to stain," which is not necessarily "to befoul." That of κοινοῦν is "to make common or profane." In most eases all these three are rendered "defile" in our version. These few in Sardis have kept themselves "unspotted from the world" in which they live. Neither the corruption of heathendom nor the torpor of a moribund Church has infected them. Their contact with a dead body has imparted no life to the body and no defilement to them. There is no need to press the metaphor and give a special meaning to "garments"—whether their souls, or their bodies, or their consciences, or their baptismal robes. The metaphor is implied in "putting on the new man" (Eph_4:24; Col_3:10), "putting on Christ" (Rom_13:14; Gal_3:27), where the word for "put on" is ἐνδύεσθαι, "to be clothed with." They shall walk with me. In accordance with Christ's high-priestly prayer (Joh_17:24; comp. Roy. Joh_21:24). In white. This elliptical expression (ἐν λευκοῖς) for "in white robes" occurs in the New Testament only here and Joh_20:12, and is another small link between the two books. The word "white" (λευκός), excepting in Matt, Joh_5:36 and Joh_4:35, is in the New Testament always used of heavenly purity and brightness. Thus also Plato, Χρώματα δὲ λευκὰ πρέποντ ἄν θεοῖς εἴν; and Virgil of the souls in the other world, "Omnibus his hives cinguntur tempora vitta" ('AEneid,' 6.665). (See notes on Rev_1:14.) As we might expect, the word is specially frequent in Revelation. Of course, the white garments referred to here, verses 5, 18, and Rev_4:4, are quite different from the undefiled garments just mentioned. The one is the imperfect purity of struggling saints on earth, the other the perfect purity of glorified saints in heaven. The promise, therefore, is threefold.
(1) They shall walk, i.e. they shall have life and liberty.
(2) They shall have Christ as their constant Companion.
(3) They shall be in unsullied glory.
And why? Because they are worthy. The merit is not theirs, but Christ's, in whose blood they have washed their robes (Rev_7:14; 1Jn_2:2), and by whose grace they are preserved in holiness (1Jn_1:7). It is because they have by God's help fulfilled the conditions which he has promised to accept, that they are worthy. The nearest approach to this declaration of worthiness on the part of God's saints seems to be Luk_20:35 (not Luk_21:36) and 2Th_1:5, 2Th_1:11. But in all these passages they are "accounted worthy" (καταξιωθέντες) rather than "worthy" (ἄξιοι). In Rev_16:6 we have the opposite worthiness of those who have earned the "wages of sin" instead of the "gift of God" (Rom_6:23). Such persons are literally worthy, and not merely accounted worthy.
5He 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.
Jamieson-Fausset-Brown
5. white--not a dull white, but glittering, dazzling white [Grotius]. Compare Mt 13:43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here.
the same--Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c.
raiment--Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Re 3:4); therefore the two are identical.
I will not--Greek, "I will not by any means."
blot out ... name out of ... book of life--of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (Re 3:1), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Re 13:8; 17:8; 20:12, 15; 21:27; Ex 32:32; Psa 69:28; Da 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Re 20:15; 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others.
before ... before--Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Mt 10:32, 33; Lu 12:8, 9. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [Trench]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (Mt 11:15; 13:9; Mr 4:9, 23; 7:16; Lu 8:8; 14:35).
5. white--not a dull white, but glittering, dazzling white [Grotius]. Compare Mt 13:43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here.
the same--Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c.
raiment--Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Re 3:4); therefore the two are identical.
I will not--Greek, "I will not by any means."
blot out ... name out of ... book of life--of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (Re 3:1), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Re 13:8; 17:8; 20:12, 15; 21:27; Ex 32:32; Psa 69:28; Da 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Re 20:15; 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others.
before ... before--Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Mt 10:32, 33; Lu 12:8, 9. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [Trench]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (Mt 11:15; 13:9; Mr 4:9, 23; 7:16; Lu 8:8; 14:35).
The Pulpit Commentary
He that overcometh shall thus be arrayed in white garments. It is difficult to see on what principles of criticism Alford retains the reading of the Textus Receptus, οὗτος, instead of that rightly accepted by the Revisers, οὕτως. The latter has a very decided balance of external evidence in its favour; the former is a corruption very likely to occur either accidentally or in order to introduce a construction very frequent in St. John (Joh_3:26; Joh_6:46; Joh_7:18; Joh_15:5; 2Jn_1:9). The change from "clothed" (Authorized Version) to "arrayed" (Revised Version) here and elsewhere is no doubt made in order to mark the difference between περιβελημένος and ἐνδεδυμένος. But neither the Authorized Version (Joh_17:4; Joh_19:8) nor the Revised Version (Joh_11:3; Joh_15:6) is consistent. The Authorized Version generally renders both words "clothed." The Revised Version generally has "arrayed" for περιβελημένος, and "clothed" for ἐνδεδυμένος. The Authorized Version is singularly capricious in having "garments" for ἱμάτια in verse 4, and "raiment" for the same word in verse 5. The construction, περιβάλλεσθαι ἔν τινι, occurs again in Rev_4:4, and once or twice in the LXX. (Deu_22:12); the usual construction is with the accusative. The promise in this verse is again threefold, the last of the three promises in Rev_4:4 being repeated here as the first in this triplet. Repetitions of a similar kind are very frequent in the Fourth Gospel (Joh_1:1, Joh_1:5; Joh_10:11; Joh_13:20; Joh_15:19; Joh_17:9, Joh_17:16, etc.). I will in no wise blot out his name. The negative, as in Rev_4:3 and 12, is in the strongest form. Here we seem to have a figure borrowed from the custom of striking the names of the dead out of the list of citizens. But the figure is a very ancient one, as is seen from parallels in the Old Testament. The present passage, Ἐξαλείψω … ἐκ τῆς βίβλου τῆς ζωῆς is singularly close to the LXX. of Psa_69:29, Εξαλειφθήτωσαν ἐκ βιβλίου ζώντων; and to Exo_32:33, 'Εξαλείψω αὐτὸν ἐκ τῆς βίβλου μου; comp. Psa_109:13; Dan_12:1; and for the exact expression, "the book of life," see Rev_13:8; Rev_17:8; Rev_20:15; Rev_21:27; and (without articles) Php_4:3, where Bishop Lightfoot comments as follows: "The 'book of life' in the figurative language of the Old Testament is the register of the covenant people (comp. Isa_4:3; Eze_13:9). Hence 'to be blotted out of the book of the living' means 'to forfeit the privileges of the theocracy, to be shut out from God's favour.' But the expression, though perhaps confined originally to temporal blessings, was in itself a witness to higher hopes; and in the Book of Daniel first it distinctly refers to a blessed immortality (comp. Hermas, 'Vis.,' 1.3; see also Luk_10:20; Heb_12:23)? And I will confess his name. Without the smallest manuscript authority or any encouragement from previous versions, Latin, German, or English, the Genevan and Authorized Versions here render καί "but"! The simple connexion with "and" is thoroughly in St. John's style: "He shall be … and I will … and I will" (comp. verses 12, 17; Rev_2:26-28, etc.; Joh_1:4, Joh_1:5, Joh_1:10, Joh_1:11, Joh_1:14, etc.). This is the third of the promises:
(1) he shall be in unsullied glory;
(2) he shall never lose his heavenly citizenship;
(3) he shall be publicly acknowledged as a citizen by the Judge.
This third point is a combination of Mat_10:32 ("before my Father") with Luk_12:8 ("before the angels of God"). "We may observe of this epistle that in great part it is woven together of sayings which the Lord had already uttered in the days during which he pitched his tent among men; he is now setting his seal from heaven upon his words uttered on earth" (Trench).
He that overcometh shall thus be arrayed in white garments. It is difficult to see on what principles of criticism Alford retains the reading of the Textus Receptus, οὗτος, instead of that rightly accepted by the Revisers, οὕτως. The latter has a very decided balance of external evidence in its favour; the former is a corruption very likely to occur either accidentally or in order to introduce a construction very frequent in St. John (Joh_3:26; Joh_6:46; Joh_7:18; Joh_15:5; 2Jn_1:9). The change from "clothed" (Authorized Version) to "arrayed" (Revised Version) here and elsewhere is no doubt made in order to mark the difference between περιβελημένος and ἐνδεδυμένος. But neither the Authorized Version (Joh_17:4; Joh_19:8) nor the Revised Version (Joh_11:3; Joh_15:6) is consistent. The Authorized Version generally renders both words "clothed." The Revised Version generally has "arrayed" for περιβελημένος, and "clothed" for ἐνδεδυμένος. The Authorized Version is singularly capricious in having "garments" for ἱμάτια in verse 4, and "raiment" for the same word in verse 5. The construction, περιβάλλεσθαι ἔν τινι, occurs again in Rev_4:4, and once or twice in the LXX. (Deu_22:12); the usual construction is with the accusative. The promise in this verse is again threefold, the last of the three promises in Rev_4:4 being repeated here as the first in this triplet. Repetitions of a similar kind are very frequent in the Fourth Gospel (Joh_1:1, Joh_1:5; Joh_10:11; Joh_13:20; Joh_15:19; Joh_17:9, Joh_17:16, etc.). I will in no wise blot out his name. The negative, as in Rev_4:3 and 12, is in the strongest form. Here we seem to have a figure borrowed from the custom of striking the names of the dead out of the list of citizens. But the figure is a very ancient one, as is seen from parallels in the Old Testament. The present passage, Ἐξαλείψω … ἐκ τῆς βίβλου τῆς ζωῆς is singularly close to the LXX. of Psa_69:29, Εξαλειφθήτωσαν ἐκ βιβλίου ζώντων; and to Exo_32:33, 'Εξαλείψω αὐτὸν ἐκ τῆς βίβλου μου; comp. Psa_109:13; Dan_12:1; and for the exact expression, "the book of life," see Rev_13:8; Rev_17:8; Rev_20:15; Rev_21:27; and (without articles) Php_4:3, where Bishop Lightfoot comments as follows: "The 'book of life' in the figurative language of the Old Testament is the register of the covenant people (comp. Isa_4:3; Eze_13:9). Hence 'to be blotted out of the book of the living' means 'to forfeit the privileges of the theocracy, to be shut out from God's favour.' But the expression, though perhaps confined originally to temporal blessings, was in itself a witness to higher hopes; and in the Book of Daniel first it distinctly refers to a blessed immortality (comp. Hermas, 'Vis.,' 1.3; see also Luk_10:20; Heb_12:23)? And I will confess his name. Without the smallest manuscript authority or any encouragement from previous versions, Latin, German, or English, the Genevan and Authorized Versions here render καί "but"! The simple connexion with "and" is thoroughly in St. John's style: "He shall be … and I will … and I will" (comp. verses 12, 17; Rev_2:26-28, etc.; Joh_1:4, Joh_1:5, Joh_1:10, Joh_1:11, Joh_1:14, etc.). This is the third of the promises:
(1) he shall be in unsullied glory;
(2) he shall never lose his heavenly citizenship;
(3) he shall be publicly acknowledged as a citizen by the Judge.
This third point is a combination of Mat_10:32 ("before my Father") with Luk_12:8 ("before the angels of God"). "We may observe of this epistle that in great part it is woven together of sayings which the Lord had already uttered in the days during which he pitched his tent among men; he is now setting his seal from heaven upon his words uttered on earth" (Trench).
6He that hath an ear, let him hear what the Spirit saith unto the churches.
Jamieson-Fausset-Brown
6. (See on Re 2:7.)
6. (See on Re 2:7.)
The Pulpit Commentary
He that hath an ear. As in the others of the last four epistles, and unlike the first three, this exhortation follows the promise to the victor. No satisfactory explanation of the change of arrangement seems to have been given by any commentater. The order in the four last epistles seems best. The exhortation forms a fitting conclusion to each, as in the synoptic Gospels to parables (see notes on Rev_2:7, and comp. Rev_13:9).
He that hath an ear. As in the others of the last four epistles, and unlike the first three, this exhortation follows the promise to the victor. No satisfactory explanation of the change of arrangement seems to have been given by any commentater. The order in the four last epistles seems best. The exhortation forms a fitting conclusion to each, as in the synoptic Gospels to parables (see notes on Rev_2:7, and comp. Rev_13:9).
The Letter to the Church in Philadelphia
7And 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 shutteth; and shutteth, and no man openeth;
Jamieson-Fausset-Brown
7. Philadelphia--in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [Tacitus, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.
he that is holy--as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Re 3:9).
true--Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Re 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, God, Light (Joh 1:9; 1Jo 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; 1Th 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Joh 3:33; Tit 1:2).
he that hath the key of David--the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Lu 1:32, 33), "for ever," "as a Son over His own house" (He 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Re 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Ac 10:1-48; 11:17, 18; especially Ac 14:27, end). But he wrongly tried to shut the door in part again (Ga 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Re 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Re 3:8).
shutteth--So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and Origen.
and no man openeth--Two oldest manuscripts, B, Aleph, Coptic Version, and Origen read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.
7. Philadelphia--in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [Tacitus, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.
he that is holy--as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Re 3:9).
true--Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Re 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, God, Light (Joh 1:9; 1Jo 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; 1Th 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Joh 3:33; Tit 1:2).
he that hath the key of David--the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Lu 1:32, 33), "for ever," "as a Son over His own house" (He 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Re 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Ac 10:1-48; 11:17, 18; especially Ac 14:27, end). But he wrongly tried to shut the door in part again (Ga 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Re 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Re 3:8).
shutteth--So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and Origen.
and no man openeth--Two oldest manuscripts, B, Aleph, Coptic Version, and Origen read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.
The Pulpit Commentary
The epistle to the Church at Philadelphia. The circuit continues in the same direction. Philadelphia lies about thirty miles south-east of Sardis, on the road to Laodicea. It is said to owe its name to Attalus Philadelphus, King of Pergamum, B.C. 159-138. But it is by no means certain that he was the founder. A trustworthy tradition as to its Egyptian origin points to Ptolemy Philadelphus, who had estates in Asia Minor (Theocr., 17.88). Lying at the western edge of a district whose highly volcanic character earned it the name of Phrygia Catacecaumene, Philadelphia was constantly suffering from earthquakes (cf. Rev_3:12). It was destroyed along with Sardis in the catastrophe of A.D. 17 (Tac., 'Ann.,' 2.47). But the advantages of its position, commanding the way to the pass between the Hermus valley and the Maeander valley, and the richness of its vine produce (Virgil, 'Georg.,' 2.98), seem to have induced the inhabitants to cling to the site. The coins of Philadelphia often have the head either of Bacchus or a Bacchante on one side; and it is a known fact that volcanic soil is specially favourable to vine growing. Yet in Roman times it was not equal to Ephesus or even Laodicea; and for law courts its citizens had to go to Sardis. Nevertheless, it has outlived all these three, and still continues on the same site, and perhaps within the same walls, as of old. At the close of the fourteenth century it was the last Byzantine city to surrender to the Turks, and, when it did succumb, made better terms than any of the others. To this day it retains the privilege of free Christian worship, with the use of bells for service, and processions in public—a thing allowed by the Turks in no other inland city of Asia Minor. It has a bishop and a dozen churches, and it is said that about a third of its fifteen thousand inhabitants are Christian. Its modern Turkish name is Allah Shehr, "the city of God," or, as others write and render it, Ala Shehr, "the striped city." In any case the coincidence with "the name of the city of my God" (Rev_3:12) is purely accidental. (For an eloquent account of Philadelphia, see Gibbon, 'Decline and Fall,' Revelation 64.)
It is doubtful whether there are any local allusions in the epistle; but some have fancied that "thou hast a little power" (Rev_3:8) and "a pillar in the temple" (Rev_3:12) are such (see notes in each place). The name of "Little Athens," which Philadelphia sometimes bore, on account of its numerous temples and festivals (Act_17:16, Act_17:22), shows that the little Christian community would have to contend with a specially vigorous form of heathenism. It had also to contend with a colony of hostile Jews, which was no doubt largely augmented after the destruction of Jerusalem, when fugitive Jews came to "worship before the feet" of the Philadelphian Church (Rev_3:9). Hence the epistle of Ignatius to the Philadelphians treats of Judaism as one of their chief dangers (c. 6., 8., 9.). There were men among them who questioned the authority of Gospels and Epistles, and admitted only the Old Testament Scriptures (τὰ ἀρχεῖα) as binding. Some had tried to lead even Ignatius himself astray (7.). Altogether his epistle gives a less happy picture of the Philadelphians than that which we have here, where (as in the epistle to the Church at Smyrna) the Philadelphian Church receives unmixed praise. Whether the large proportion of Old Testament language and imagery which is found in this epistle has any connexion with the Jewish colony in Philadelphia is uncertain. Perhaps most of the Christians had been originally Jews.
He that is holy, he that is true. It is doubtful which of these two clauses should precede: authorities are somewhat evenly balanced. Christ, the Speaker, here claims to be "the Holy One" (ἁ ἅγιος), and therefore God (Rev_6:10; comp. Rev_4:8; Joh_17:11). In the Old Testament "the Holy One" is a frequent name of God, especially in Isa_1:4; Isa_5:19, Isa_5:24; Isa_10:7, Isa_10:20; Isa_12:6, etc.; Job_6:10; Jer_1:1-19 :29; Jer_51:5; Eze_39:7; Hos_11:9; Hab_3:3, etc. The word does not occur in Homer or Hesiod, nor in the Greek tragedians, but is very frequent in the LXX. and the New Testament. Its radical meaning is separation. The two epithets "holy" and "true" must not be merged in one as "the truly holy." The "True One" has a very distinct meaning of its own. Note that the adjective used is ἀληθινός, not ἀληθής. Ἀληθής, verax, is "true" as opposed to "lying;" ἀληθινός, verus, is "true" as opposed to "spurious," "unreal," "imperfect." Christ is "the True One" as opposed to the false gods of the heathen; they are spurious gods. Both adjectives, and especially ἀληθινός, are characteristic of St. John. The latter serves to bind together Gospel, Epistle, and Apocalypse. It occurs nine times in the Gospel, four times in the First Epistle, and ten times in the Apocalypse; twenty-three times in all; in the rest of the New Testament only five times. It is the word used of "the true Light" (Joh_1:9; 1Jn_2:8 ); "the true Bread" (Joh_6:32), and "the true Vine" (Joh_15:1). Applied to God, we find it in Joh_7:29; Joh_17:3; 1Jn_5:20. He that hath the key of David. Observe that none of these titles come from the opening vision in Rev_1:1-20., although by no means all the material there found (Rev_1:13-16) has been already used. The source of the present appellation is obviously Isa_22:20-22; but it is worth noting that Isa_22:20 has much that is parallel to the unused material in Rev_1:18; so that the opening vision would seem to direct us, as this passage certainly does, to Eliakim as a type of Christ. As Trench observes, Isaiah foretells the promotion of Eliakim "with an emphasis and fulness" which would surprise us if we did not see in it not merely the description of "a revolution in the royal palace" of Judah, but "the type of something immeasurably greater." Shebna, whose name shows him to have been a foreigner, had misused his dignity and power as steward or controller of the royal house—an office analogous to that held by Joseph under Pharaoh and by our prime minister. For this he was degraded to the inferior office of royal scribe or secretary (Isa_36:3; Isa_37:2), while Eliakim was made "mayor of the palace" in his room. The παστοφόριον of the LXX. and praepositus templi of the Vulgate would lead us to suppose that Eliakim's office was sacerdotal; but this is certainly a mistake. Luther's Hofmeister is much nearer the mark. A key would not be an appropriate symbol of a priestly office. In possessing "the key of the house of David," Eliakim had control over the house of David. Therefore in this passage Christ claims the control of that of which the house of David was a type. He is Regent in the kingdom of God. He that openeth, and none shall shut, and shutteth, and none openeth. The various readings here are numerous, but not of much moment: "shall shut" is much better attested than "shutteth" in the first half "The keys of the kingdom of heaven" (Mat_16:19) are not to be confounded with "the key of knowledge" (Luk_11:52). They belong to Christ, but have been committed to his Church, but not unreservedly. "He still retains the highest administration in his own hands" (Trench): and if the Church errs in binding or loosing, he cancels the judgment. The Church may open where Christ will shut, and shut where Christ will open. He alone openeth so that none shall strut, and shutteth so that none can open.
The epistle to the Church at Philadelphia. The circuit continues in the same direction. Philadelphia lies about thirty miles south-east of Sardis, on the road to Laodicea. It is said to owe its name to Attalus Philadelphus, King of Pergamum, B.C. 159-138. But it is by no means certain that he was the founder. A trustworthy tradition as to its Egyptian origin points to Ptolemy Philadelphus, who had estates in Asia Minor (Theocr., 17.88). Lying at the western edge of a district whose highly volcanic character earned it the name of Phrygia Catacecaumene, Philadelphia was constantly suffering from earthquakes (cf. Rev_3:12). It was destroyed along with Sardis in the catastrophe of A.D. 17 (Tac., 'Ann.,' 2.47). But the advantages of its position, commanding the way to the pass between the Hermus valley and the Maeander valley, and the richness of its vine produce (Virgil, 'Georg.,' 2.98), seem to have induced the inhabitants to cling to the site. The coins of Philadelphia often have the head either of Bacchus or a Bacchante on one side; and it is a known fact that volcanic soil is specially favourable to vine growing. Yet in Roman times it was not equal to Ephesus or even Laodicea; and for law courts its citizens had to go to Sardis. Nevertheless, it has outlived all these three, and still continues on the same site, and perhaps within the same walls, as of old. At the close of the fourteenth century it was the last Byzantine city to surrender to the Turks, and, when it did succumb, made better terms than any of the others. To this day it retains the privilege of free Christian worship, with the use of bells for service, and processions in public—a thing allowed by the Turks in no other inland city of Asia Minor. It has a bishop and a dozen churches, and it is said that about a third of its fifteen thousand inhabitants are Christian. Its modern Turkish name is Allah Shehr, "the city of God," or, as others write and render it, Ala Shehr, "the striped city." In any case the coincidence with "the name of the city of my God" (Rev_3:12) is purely accidental. (For an eloquent account of Philadelphia, see Gibbon, 'Decline and Fall,' Revelation 64.)
It is doubtful whether there are any local allusions in the epistle; but some have fancied that "thou hast a little power" (Rev_3:8) and "a pillar in the temple" (Rev_3:12) are such (see notes in each place). The name of "Little Athens," which Philadelphia sometimes bore, on account of its numerous temples and festivals (Act_17:16, Act_17:22), shows that the little Christian community would have to contend with a specially vigorous form of heathenism. It had also to contend with a colony of hostile Jews, which was no doubt largely augmented after the destruction of Jerusalem, when fugitive Jews came to "worship before the feet" of the Philadelphian Church (Rev_3:9). Hence the epistle of Ignatius to the Philadelphians treats of Judaism as one of their chief dangers (c. 6., 8., 9.). There were men among them who questioned the authority of Gospels and Epistles, and admitted only the Old Testament Scriptures (τὰ ἀρχεῖα) as binding. Some had tried to lead even Ignatius himself astray (7.). Altogether his epistle gives a less happy picture of the Philadelphians than that which we have here, where (as in the epistle to the Church at Smyrna) the Philadelphian Church receives unmixed praise. Whether the large proportion of Old Testament language and imagery which is found in this epistle has any connexion with the Jewish colony in Philadelphia is uncertain. Perhaps most of the Christians had been originally Jews.
He that is holy, he that is true. It is doubtful which of these two clauses should precede: authorities are somewhat evenly balanced. Christ, the Speaker, here claims to be "the Holy One" (ἁ ἅγιος), and therefore God (Rev_6:10; comp. Rev_4:8; Joh_17:11). In the Old Testament "the Holy One" is a frequent name of God, especially in Isa_1:4; Isa_5:19, Isa_5:24; Isa_10:7, Isa_10:20; Isa_12:6, etc.; Job_6:10; Jer_1:1-19 :29; Jer_51:5; Eze_39:7; Hos_11:9; Hab_3:3, etc. The word does not occur in Homer or Hesiod, nor in the Greek tragedians, but is very frequent in the LXX. and the New Testament. Its radical meaning is separation. The two epithets "holy" and "true" must not be merged in one as "the truly holy." The "True One" has a very distinct meaning of its own. Note that the adjective used is ἀληθινός, not ἀληθής. Ἀληθής, verax, is "true" as opposed to "lying;" ἀληθινός, verus, is "true" as opposed to "spurious," "unreal," "imperfect." Christ is "the True One" as opposed to the false gods of the heathen; they are spurious gods. Both adjectives, and especially ἀληθινός, are characteristic of St. John. The latter serves to bind together Gospel, Epistle, and Apocalypse. It occurs nine times in the Gospel, four times in the First Epistle, and ten times in the Apocalypse; twenty-three times in all; in the rest of the New Testament only five times. It is the word used of "the true Light" (Joh_1:9; 1Jn_2:8 ); "the true Bread" (Joh_6:32), and "the true Vine" (Joh_15:1). Applied to God, we find it in Joh_7:29; Joh_17:3; 1Jn_5:20. He that hath the key of David. Observe that none of these titles come from the opening vision in Rev_1:1-20., although by no means all the material there found (Rev_1:13-16) has been already used. The source of the present appellation is obviously Isa_22:20-22; but it is worth noting that Isa_22:20 has much that is parallel to the unused material in Rev_1:18; so that the opening vision would seem to direct us, as this passage certainly does, to Eliakim as a type of Christ. As Trench observes, Isaiah foretells the promotion of Eliakim "with an emphasis and fulness" which would surprise us if we did not see in it not merely the description of "a revolution in the royal palace" of Judah, but "the type of something immeasurably greater." Shebna, whose name shows him to have been a foreigner, had misused his dignity and power as steward or controller of the royal house—an office analogous to that held by Joseph under Pharaoh and by our prime minister. For this he was degraded to the inferior office of royal scribe or secretary (Isa_36:3; Isa_37:2), while Eliakim was made "mayor of the palace" in his room. The παστοφόριον of the LXX. and praepositus templi of the Vulgate would lead us to suppose that Eliakim's office was sacerdotal; but this is certainly a mistake. Luther's Hofmeister is much nearer the mark. A key would not be an appropriate symbol of a priestly office. In possessing "the key of the house of David," Eliakim had control over the house of David. Therefore in this passage Christ claims the control of that of which the house of David was a type. He is Regent in the kingdom of God. He that openeth, and none shall shut, and shutteth, and none openeth. The various readings here are numerous, but not of much moment: "shall shut" is much better attested than "shutteth" in the first half "The keys of the kingdom of heaven" (Mat_16:19) are not to be confounded with "the key of knowledge" (Luk_11:52). They belong to Christ, but have been committed to his Church, but not unreservedly. "He still retains the highest administration in his own hands" (Trench): and if the Church errs in binding or loosing, he cancels the judgment. The Church may open where Christ will shut, and shut where Christ will open. He alone openeth so that none shall strut, and shutteth so that none can open.
8I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Jamieson-Fausset-Brown
8. I have set--Greek, "given": it is My gracious gift to thee.
open door--for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."
and--The three oldest manuscripts, A, B, C, and Origen read, "which no man can shut."
for--"because."
a little--This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so Aquinas], that so the Lord Christ may have all the glory.
and hast kept--and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. Grotius makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [Trench]. So Alford. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep ... didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.
8. I have set--Greek, "given": it is My gracious gift to thee.
open door--for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."
and--The three oldest manuscripts, A, B, C, and Origen read, "which no man can shut."
for--"because."
a little--This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so Aquinas], that so the Lord Christ may have all the glory.
and hast kept--and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. Grotius makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [Trench]. So Alford. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep ... didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.
The Pulpit Commentary
I know thy works. Once more Christ's judgment is based upon intimate personal knowledge. A question arises whether the next sentence, introduced by "behold," should be parenthetical or not. It is possible, as in the Authorized Version and previous English versions, and also in the Vulgate, to avoid what is certainly an awkward parenthesis. On the other hand, it seems clear that in Rev_3:1 and Rev_3:15 ὅτι depends upon οἷδα, "I know thy works, that thou," and does not introduce a fresh sentence; "I know thy works: for thou." Then must not ὅτι depend upon οἷδα here? But either arrangement makes good sense, and perhaps the omission of the parenthesis makes the best sense: "Because thou hast little power, and hast made a good use of that little, I have given thee an opportunity of which none shall deprive thee." This seems to be the obvious meaning of the"opened door," in accordance with 1Co_16:9; 2Co_2:12; Act_14:27; Col_4:3. The Philadelphian Church, in spite of its small advantages, whether in numbers or prosperity, kept Christ's word when called upon to deny him; and for this it shall ever have the privilege of giving others an entrance into Christ's fold. The aorists, ἐτήρησας and ἠρνήσω, appear to point to some definite occasion. On "keep my word," see notes on Rev_1:3 and Rev_2:26. The antithetic parallelism, "didst keep and didst not deny," is thoroughly in St. John's style, and is one of many instances of the Hebrew cast of his language (comp. Rev_2:13; Joh_1:3, Joh_1:20; Joh_3:16; Joh_10:5, Joh_10:18, etc.; 1Jn_1:5, 1Jn_1:6; 1Jn_2:4, 1Jn_2:10, 1Jn_2:11, 1Jn_2:27, 1Jn_2:28). The ungrammatical repetition involved in ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν recurs in Rev_7:2; Rev_13:12; Rev_20:8. Such frequent solecisms argue imperfect grasp of the language.
I know thy works. Once more Christ's judgment is based upon intimate personal knowledge. A question arises whether the next sentence, introduced by "behold," should be parenthetical or not. It is possible, as in the Authorized Version and previous English versions, and also in the Vulgate, to avoid what is certainly an awkward parenthesis. On the other hand, it seems clear that in Rev_3:1 and Rev_3:15 ὅτι depends upon οἷδα, "I know thy works, that thou," and does not introduce a fresh sentence; "I know thy works: for thou." Then must not ὅτι depend upon οἷδα here? But either arrangement makes good sense, and perhaps the omission of the parenthesis makes the best sense: "Because thou hast little power, and hast made a good use of that little, I have given thee an opportunity of which none shall deprive thee." This seems to be the obvious meaning of the"opened door," in accordance with 1Co_16:9; 2Co_2:12; Act_14:27; Col_4:3. The Philadelphian Church, in spite of its small advantages, whether in numbers or prosperity, kept Christ's word when called upon to deny him; and for this it shall ever have the privilege of giving others an entrance into Christ's fold. The aorists, ἐτήρησας and ἠρνήσω, appear to point to some definite occasion. On "keep my word," see notes on Rev_1:3 and Rev_2:26. The antithetic parallelism, "didst keep and didst not deny," is thoroughly in St. John's style, and is one of many instances of the Hebrew cast of his language (comp. Rev_2:13; Joh_1:3, Joh_1:20; Joh_3:16; Joh_10:5, Joh_10:18, etc.; 1Jn_1:5, 1Jn_1:6; 1Jn_2:4, 1Jn_2:10, 1Jn_2:11, 1Jn_2:27, 1Jn_2:28). The ungrammatical repetition involved in ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν recurs in Rev_7:2; Rev_13:12; Rev_20:8. Such frequent solecisms argue imperfect grasp of the language.
9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
Jamieson-Fausset-Brown
9. I will make--Greek present, "I make," literally, "I give" (see on Re 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.
9. I will make--Greek present, "I make," literally, "I give" (see on Re 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.
The Pulpit Commentary
Behold I give of the synagogue of Satan. The true reading seems to be neither δίδωμι nor δέδωκα, but διδῶ, from the form διδόω, which is fairly common in classical Greek. The construction, ἐκ τῆς συναγωγῆς, the partitive genitive used as subject or object of a verb, is frequent in St. John's writings (Joh_1:24; Joh_7:40; Joh_16:17; 2Jn_1:4; comp. Joh_6:39; Joh_21:10). The Church of Smyrna was encouraged with a promise that their Jewish opponents should not be victorious over them. The Philadelphian Christians are told that they shall be victorious over their Jewish opponents. As before (Rev_2:9), those who "say they are Jews, and they are not," are Jews who refuse to believe in the Messiah and reject the Gospel. The only true Jews are those who accept the Christ. They are not, but do lie. Antithetic parallelism, as in verse 8 and Rev_2:13. I will make them to come and worship at thy feet. This would be fulfilled when the destruction of Jerusalem drove large numbers of Jews into Asia Minor. Every city which had previously had a Jewish colony would then receive a great influx of refugees. This augmented Jewish settlement at Philadelphia was to furnish some converts to the Christian Church; but, as we learn from the epistles of Ignatius, these converts tainted the Church with a stubborn form of Judaistic error. Hence the need of the warning in Rev_2:11. Compare "The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet" (Isa_60:14; Isa_49:23). Know that I have loved thee. The "I" is emphatic: "I will cause them to recoginize that in this you received a blessing manifestly Divine."
Behold I give of the synagogue of Satan. The true reading seems to be neither δίδωμι nor δέδωκα, but διδῶ, from the form διδόω, which is fairly common in classical Greek. The construction, ἐκ τῆς συναγωγῆς, the partitive genitive used as subject or object of a verb, is frequent in St. John's writings (Joh_1:24; Joh_7:40; Joh_16:17; 2Jn_1:4; comp. Joh_6:39; Joh_21:10). The Church of Smyrna was encouraged with a promise that their Jewish opponents should not be victorious over them. The Philadelphian Christians are told that they shall be victorious over their Jewish opponents. As before (Rev_2:9), those who "say they are Jews, and they are not," are Jews who refuse to believe in the Messiah and reject the Gospel. The only true Jews are those who accept the Christ. They are not, but do lie. Antithetic parallelism, as in verse 8 and Rev_2:13. I will make them to come and worship at thy feet. This would be fulfilled when the destruction of Jerusalem drove large numbers of Jews into Asia Minor. Every city which had previously had a Jewish colony would then receive a great influx of refugees. This augmented Jewish settlement at Philadelphia was to furnish some converts to the Christian Church; but, as we learn from the epistles of Ignatius, these converts tainted the Church with a stubborn form of Judaistic error. Hence the need of the warning in Rev_2:11. Compare "The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet" (Isa_60:14; Isa_49:23). Know that I have loved thee. The "I" is emphatic: "I will cause them to recoginize that in this you received a blessing manifestly Divine."
10Because 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.
Jamieson-Fausset-Brown
10. patience--"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Re 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Re 3:11, follows, "Behold, I come quickly."
I also--The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.
from--Greek, "(so as to deliver thee) out of," not to exempt from temptation.
the hour of temptation--the appointed season of affliction and temptation (so in De 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming.
to try them that dwell upon the earth--those who are of earth, earthy (Re 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Re 13:8, 14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Re 9:20, 21; 16:11, 21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.
10. patience--"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Re 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Re 3:11, follows, "Behold, I come quickly."
I also--The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.
from--Greek, "(so as to deliver thee) out of," not to exempt from temptation.
the hour of temptation--the appointed season of affliction and temptation (so in De 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming.
to try them that dwell upon the earth--those who are of earth, earthy (Re 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Re 13:8, 14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Re 9:20, 21; 16:11, 21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.
The Pulpit Commentary
Because thou didst keep (see notes on Rev_1:3 and Rev_2:26) the word of my patience, I also will keep thee. This is the Divine lex talionis. "Forgive, and ye shall be forgiven; give, and it shall be given unto you" (Luk_6:37, Luk_6:38); keep, and ye shall be kept. Compare "I know mine own, and mine own know me" (Joh_10:14). "The word of my patience" may mean either the gospel, which everywhere teaches patience, or those sayings of Christ in which he specially inculcates this duty (Luk_8:15; Luk_21:19; Mat_10:22; Mat_24:13). In "I also will keep thee" the two pronouns are in emphatic contrast. From the hour of temptation. The phrase, τηρεῖν ἐκ, occurs elsewhere in the New Testament only in Joh_17:15 (comp. Jas_1:27, where we have τηρεῖν ἀπό, and 2Th_3:3, φυλάσσειν ἀπό). It is not certain that the common explanation, that ἀπό implies exemption from trial, while ἐκ implies preservation under trial, holds good. "Temptation" (πειρασμός) generally has no article in the New Testament. Here it has the article, as if "the temptation" were to be of no ordinary kind. The word does not occur elsewhere in St. John's writings. In order to bring substantive and verb into harmony, the Revised Version renders πειρασμός "trial," the word for "to try" being πειράσαι. "World" here is not the κόσμος, "the ordered universe" (Rev_11:15; Rev_13:8; Rev_17:8), but the οἰκυμένη, "the inhabited earth" (Rev_12:9; Rev_16:14). The phrase, "to dwell upon the earth," κατοικεῖν ἐπὶ τῆς γῆς, is peculiar to the Apocalypse (Rev_6:10; Rev_8:13; Rev_11:10; Rev_13:8, Rev_13:14). "The hour of trial" seems to be that which Christ had foretold should precede his coming, especially the triumph of antichrist. Hence the declaration in the next verse.
Because thou didst keep (see notes on Rev_1:3 and Rev_2:26) the word of my patience, I also will keep thee. This is the Divine lex talionis. "Forgive, and ye shall be forgiven; give, and it shall be given unto you" (Luk_6:37, Luk_6:38); keep, and ye shall be kept. Compare "I know mine own, and mine own know me" (Joh_10:14). "The word of my patience" may mean either the gospel, which everywhere teaches patience, or those sayings of Christ in which he specially inculcates this duty (Luk_8:15; Luk_21:19; Mat_10:22; Mat_24:13). In "I also will keep thee" the two pronouns are in emphatic contrast. From the hour of temptation. The phrase, τηρεῖν ἐκ, occurs elsewhere in the New Testament only in Joh_17:15 (comp. Jas_1:27, where we have τηρεῖν ἀπό, and 2Th_3:3, φυλάσσειν ἀπό). It is not certain that the common explanation, that ἀπό implies exemption from trial, while ἐκ implies preservation under trial, holds good. "Temptation" (πειρασμός) generally has no article in the New Testament. Here it has the article, as if "the temptation" were to be of no ordinary kind. The word does not occur elsewhere in St. John's writings. In order to bring substantive and verb into harmony, the Revised Version renders πειρασμός "trial," the word for "to try" being πειράσαι. "World" here is not the κόσμος, "the ordered universe" (Rev_11:15; Rev_13:8; Rev_17:8), but the οἰκυμένη, "the inhabited earth" (Rev_12:9; Rev_16:14). The phrase, "to dwell upon the earth," κατοικεῖν ἐπὶ τῆς γῆς, is peculiar to the Apocalypse (Rev_6:10; Rev_8:13; Rev_11:10; Rev_13:8, Rev_13:14). "The hour of trial" seems to be that which Christ had foretold should precede his coming, especially the triumph of antichrist. Hence the declaration in the next verse.
11Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
Jamieson-Fausset-Brown
11. Behold--omitted by the three oldest manuscripts and most ancient versions.
I come quickly--the great incentive to persevering faithfulness, and the consolation under present trials.
that ... which thou hast--"The word of my patience," or "endurance" (Re 3:10), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease.
that no man take thy crown--which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Col 2:18).
11. Behold--omitted by the three oldest manuscripts and most ancient versions.
I come quickly--the great incentive to persevering faithfulness, and the consolation under present trials.
that ... which thou hast--"The word of my patience," or "endurance" (Re 3:10), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease.
that no man take thy crown--which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Col 2:18).
The Pulpit Commentary
I come quickly. Contrast μαι σοι (Rev_2:5. 16), which is a threat, with ἔρχομαι πρὸς ὑμᾶς (Joh_14:28; comp. Rev_16:7; Rev_17:11, Rev_17:13) and ἔρχομαι used absolutely (Rev_3:11; Rev_22:7, Rev_22:11, 29), which is a promise. Here the declaration is one of encouragement to the Church—her trial will be short; her reward is near at hand (see notes on Rev_1:1). Hold fast. The same verb (κρατεῖν with the accusative) as in Rev_2:1, Rev_2:13, Rev_2:14, Rev_2:15, Rev_2:25. The epistle of Ignatius shows that this warning was needed. Owing to the stubborn Judaism of some in the Philadelphian Church, the central truths of the gospel were in danger. Take thy crown. Not merely "take away" (ἃρῃ) from thee (1Jn_3:5), but "receive" (λάβῃ) for himself (Mat_5:40). Such seems the natural, though perhaps not the necessary, meaning of the word, and so Jerome renders it accipiat, not auferat. Thus Jacob received Esau's crown, and Matthias Judas's, and the Gentiles that of the Jews. But the matter is not of much moment; the prominent thought is the loss to the loser, not the gain to any one else.
I come quickly. Contrast μαι σοι (Rev_2:5. 16), which is a threat, with ἔρχομαι πρὸς ὑμᾶς (Joh_14:28; comp. Rev_16:7; Rev_17:11, Rev_17:13) and ἔρχομαι used absolutely (Rev_3:11; Rev_22:7, Rev_22:11, 29), which is a promise. Here the declaration is one of encouragement to the Church—her trial will be short; her reward is near at hand (see notes on Rev_1:1). Hold fast. The same verb (κρατεῖν with the accusative) as in Rev_2:1, Rev_2:13, Rev_2:14, Rev_2:15, Rev_2:25. The epistle of Ignatius shows that this warning was needed. Owing to the stubborn Judaism of some in the Philadelphian Church, the central truths of the gospel were in danger. Take thy crown. Not merely "take away" (ἃρῃ) from thee (1Jn_3:5), but "receive" (λάβῃ) for himself (Mat_5:40). Such seems the natural, though perhaps not the necessary, meaning of the word, and so Jerome renders it accipiat, not auferat. Thus Jacob received Esau's crown, and Matthias Judas's, and the Gentiles that of the Jews. But the matter is not of much moment; the prominent thought is the loss to the loser, not the gain to any one else.
12Him 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.
Jamieson-Fausset-Brown
12. pillar in the temple--In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.
my God--(See on Re 2:7).
go no more out--The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mt 25:10; Joh 8:35; compare Is 22:23, the type, Eliakim). They shall be priests for ever unto God (Re 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [Augustine in Trench].
write upon him the name of my God--as belonging to God in a peculiar sense (Re 7:3; 9:4; 14:1; and especially Re 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Ex 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Re 13:16, 17), and on the harlot (Re 17:5; compare Re 20:4).
name of the city of my God--as one of its citizens (Re 21:2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Re 22:14). This was the city which Abraham looked for.
new--Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [Bengel].
my new name--at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."
12. pillar in the temple--In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.
my God--(See on Re 2:7).
go no more out--The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mt 25:10; Joh 8:35; compare Is 22:23, the type, Eliakim). They shall be priests for ever unto God (Re 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [Augustine in Trench].
write upon him the name of my God--as belonging to God in a peculiar sense (Re 7:3; 9:4; 14:1; and especially Re 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Ex 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Re 13:16, 17), and on the harlot (Re 17:5; compare Re 20:4).
name of the city of my God--as one of its citizens (Re 21:2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Re 22:14). This was the city which Abraham looked for.
new--Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [Bengel].
my new name--at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."
The Pulpit Commentary
Him that overcometh will I make a pillar. (For construction, ὁ νικῶν, ποιήσω αὐτὸν, see on Rev_2:26.) The "overcoming" is a present continuous process, but will have a termination, and then he who has faithfully fought the daily battle will be made a pillar, steadfast, immovable. St. John may be alluding to
(1) the two pillars of Solomon's temple set up in the porch, and called Jachin (ניכִיָ he will establish) and Boaz (צעַבֹּ, in him is strength); see I Kings Joh_7:15, Joh_7:21 and 2Ch_3:17. Both names signify steadfastness and permanence, and would serve to render emphatic the superiority in these respects of the reward to come when compared with the evanescent nature of present suffering. A pillar is constantly used as a figure of strength and durability (see Jer_1:18; Gal_2:9).
(2) A contrast may be intended between the immovableness of the Christian's future position and the liability of pillars in the Philadelphian temples to succumb to the effects of the frequent earthquakes which took place there (see on 2Ch_3:7). Such pillars, moreover, were frequently sculptured in human shape.
(3) Matthew Henry suggests that a reference may be intended to monumental pillars bearing inscriptions; the signification being "a monumental pillar of the free and powerful grace of God, never to be defaced or removed; not a support—heaven needing no such props." But it seems much more likely that St. John is alluding to the Hebrew temple. In the temple. The temple is ναὸς, the shrine, the dwelling place of God, not ἱερὸν, the whole extent of the sacred buildings. The latter word occurs often in St. John's Gospel, but never in the Apocalypse. The temple in the Revelation is the abode of God, the sacred shrine into which all may be privileged to enter, both in this world and in the world to come. Of my God (see note on Rev_3:2; Rev_2:7). And he shall go no more out. "And out of it he shall in no wise go out more:" such is the full force of the Greek. The conqueror's period of probation will be over, and he shall be for ever free from the possibility of falling away. Trench quotes St. Augustine: "Quis non desideret illam civi-tatem, unde amicus non exit, quo inimicus non intrat?" And I will write upon him the name of my God (cf. Rev_22:4, "His name shall be in their foreheads;" and Rev_9:4, "Those which have not the seal of God in their foreheads;" the former passage referring to the elect in heaven, the latter distinguishing Christians on earth from their heathen oppressors). In the passage under consideration the action is future; it does not refer to holy baptism, but to the sealing of the faithful upon their entrance into glory—a sealing which shall settle for ever, and make all things sure. "To write the name upon" anything is a common figurative expression in Hebrew to denote taking absolute possession of, and making completely one's own. Thus Joab fears that Rabbah may be called after his name, i.e. looked upon as his, if David should be absent at the capture of it (2Sa_12:28; cf. also Num_6:27). The struggling Christian is encouraged by hearing that a time will come when he will without any doubt become God's own, incapable of being removed or claimed by other. In the rabbinical book, 'Bava Bathra,' 75. 2, it is noted that there are three applications of the name of God:
(1) to the just (Isa_43:7);
(2) to the Messiah (Jer_23:6);
(3) to Jerusalem (Eze_48:35).
A reference may be intended to the frontlet of the high priest, upon which was inscribed, "Holiness to the Lord" (Exo_28:36). The inscription is threefold:
(1) the name of God;
(2) the name of the new Jerusalem;
(3) the name of Christ.
For God was the Christian maintaining his warfare; to the Church, the new Jerusalem, was he rendering this service; under Christ, as Captain, was the fight being accomplished. Again, the victorious Christian was
(1) to belong completely to God;
(2) to possess the citizenship of the new Jerusalem;
(3) to enter into the glory of Christ, which was the new name, that which he knew not yet.
We can here trace an analogy to the baptismal formula.
(1) The name of God the Father, whose we are made;
(2) God the Holy Ghost, whose indwelling guides and sustains his Church, the new Jerusalem;
(3) God the Son, by whose Name we shall enter glory. And the name of the city of my God, which is new Jerusalem; rather, the city … new Jerusalem (see Revised Version). In Eze_48:35 the name given to the city Jerusalem is Jehovah Shammah, "the Lord is there;" and in Jer_33:16 Jehovah Tsidkenu, "the Lord our Righteousness." Either of these may be meant; but, as Alford points out, the holy name itself has already been inscribed. In any case, the victorious one is to be openly acknowledged a citizen of the new Jerusalem. The old Jerusalem was destroyed, and her citizens scattered; but a new Jerusalem, of which the true Israelites are the citizens, should reunite the faithful. It is noticeable that without exception, throughout the Revelation, St. John uses the Hebraic form of the name Ιερουσαλὴμ, while in the Gospel Ιεροσόλυμα always occurs. He almost seems to distinguish thus between the earthly Jerusalem and the heavenly—the home of the true Israel. Which cometh down out of heaven from my God. "Which cometh down" (ἡ καταβαίνουσα), a grammatical anomaly (cf. verse 11; Rev_2:20 and Rev_3:12). The name "new Jerusalem" is always coupled in the Revelation with the phrase, "coming down from heaven" (see Rev_21:2, Rev_21:10). The spirituality and holiness of the Church is thus set forth, since its being is wholly due to God, in its creation and sustenance. And I will write upon him my new name; and mine own new name (Revised Version). This is not any of the names given in the Revelation, but that referred to in Rev_19:12, οὐδεὶς οἷδεν εἰ μὴ αὐτός, which no one knew except himself. The passage is a promise that when Christ makes us completely his own by writing his own new name on us, he will admit us into his full glory, which is at present incomprehensible to us. Such comprehension is one of the things "which shall be hereafter" (Rev_1:19), and which cannot now be known to us, "for now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1Co_13:12).
Him that overcometh will I make a pillar. (For construction, ὁ νικῶν, ποιήσω αὐτὸν, see on Rev_2:26.) The "overcoming" is a present continuous process, but will have a termination, and then he who has faithfully fought the daily battle will be made a pillar, steadfast, immovable. St. John may be alluding to
(1) the two pillars of Solomon's temple set up in the porch, and called Jachin (ניכִיָ he will establish) and Boaz (צעַבֹּ, in him is strength); see I Kings Joh_7:15, Joh_7:21 and 2Ch_3:17. Both names signify steadfastness and permanence, and would serve to render emphatic the superiority in these respects of the reward to come when compared with the evanescent nature of present suffering. A pillar is constantly used as a figure of strength and durability (see Jer_1:18; Gal_2:9).
(2) A contrast may be intended between the immovableness of the Christian's future position and the liability of pillars in the Philadelphian temples to succumb to the effects of the frequent earthquakes which took place there (see on 2Ch_3:7). Such pillars, moreover, were frequently sculptured in human shape.
(3) Matthew Henry suggests that a reference may be intended to monumental pillars bearing inscriptions; the signification being "a monumental pillar of the free and powerful grace of God, never to be defaced or removed; not a support—heaven needing no such props." But it seems much more likely that St. John is alluding to the Hebrew temple. In the temple. The temple is ναὸς, the shrine, the dwelling place of God, not ἱερὸν, the whole extent of the sacred buildings. The latter word occurs often in St. John's Gospel, but never in the Apocalypse. The temple in the Revelation is the abode of God, the sacred shrine into which all may be privileged to enter, both in this world and in the world to come. Of my God (see note on Rev_3:2; Rev_2:7). And he shall go no more out. "And out of it he shall in no wise go out more:" such is the full force of the Greek. The conqueror's period of probation will be over, and he shall be for ever free from the possibility of falling away. Trench quotes St. Augustine: "Quis non desideret illam civi-tatem, unde amicus non exit, quo inimicus non intrat?" And I will write upon him the name of my God (cf. Rev_22:4, "His name shall be in their foreheads;" and Rev_9:4, "Those which have not the seal of God in their foreheads;" the former passage referring to the elect in heaven, the latter distinguishing Christians on earth from their heathen oppressors). In the passage under consideration the action is future; it does not refer to holy baptism, but to the sealing of the faithful upon their entrance into glory—a sealing which shall settle for ever, and make all things sure. "To write the name upon" anything is a common figurative expression in Hebrew to denote taking absolute possession of, and making completely one's own. Thus Joab fears that Rabbah may be called after his name, i.e. looked upon as his, if David should be absent at the capture of it (2Sa_12:28; cf. also Num_6:27). The struggling Christian is encouraged by hearing that a time will come when he will without any doubt become God's own, incapable of being removed or claimed by other. In the rabbinical book, 'Bava Bathra,' 75. 2, it is noted that there are three applications of the name of God:
(1) to the just (Isa_43:7);
(2) to the Messiah (Jer_23:6);
(3) to Jerusalem (Eze_48:35).
A reference may be intended to the frontlet of the high priest, upon which was inscribed, "Holiness to the Lord" (Exo_28:36). The inscription is threefold:
(1) the name of God;
(2) the name of the new Jerusalem;
(3) the name of Christ.
For God was the Christian maintaining his warfare; to the Church, the new Jerusalem, was he rendering this service; under Christ, as Captain, was the fight being accomplished. Again, the victorious Christian was
(1) to belong completely to God;
(2) to possess the citizenship of the new Jerusalem;
(3) to enter into the glory of Christ, which was the new name, that which he knew not yet.
We can here trace an analogy to the baptismal formula.
(1) The name of God the Father, whose we are made;
(2) God the Holy Ghost, whose indwelling guides and sustains his Church, the new Jerusalem;
(3) God the Son, by whose Name we shall enter glory. And the name of the city of my God, which is new Jerusalem; rather, the city … new Jerusalem (see Revised Version). In Eze_48:35 the name given to the city Jerusalem is Jehovah Shammah, "the Lord is there;" and in Jer_33:16 Jehovah Tsidkenu, "the Lord our Righteousness." Either of these may be meant; but, as Alford points out, the holy name itself has already been inscribed. In any case, the victorious one is to be openly acknowledged a citizen of the new Jerusalem. The old Jerusalem was destroyed, and her citizens scattered; but a new Jerusalem, of which the true Israelites are the citizens, should reunite the faithful. It is noticeable that without exception, throughout the Revelation, St. John uses the Hebraic form of the name Ιερουσαλὴμ, while in the Gospel Ιεροσόλυμα always occurs. He almost seems to distinguish thus between the earthly Jerusalem and the heavenly—the home of the true Israel. Which cometh down out of heaven from my God. "Which cometh down" (ἡ καταβαίνουσα), a grammatical anomaly (cf. verse 11; Rev_2:20 and Rev_3:12). The name "new Jerusalem" is always coupled in the Revelation with the phrase, "coming down from heaven" (see Rev_21:2, Rev_21:10). The spirituality and holiness of the Church is thus set forth, since its being is wholly due to God, in its creation and sustenance. And I will write upon him my new name; and mine own new name (Revised Version). This is not any of the names given in the Revelation, but that referred to in Rev_19:12, οὐδεὶς οἷδεν εἰ μὴ αὐτός, which no one knew except himself. The passage is a promise that when Christ makes us completely his own by writing his own new name on us, he will admit us into his full glory, which is at present incomprehensible to us. Such comprehension is one of the things "which shall be hereafter" (Rev_1:19), and which cannot now be known to us, "for now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1Co_13:12).
13He that hath an ear, let him hear what the Spirit saith unto the churches.
Jamieson-Fausset-Brown
13. (See on Re 2:7).
13. (See on Re 2:7).
The Pulpit Commentary
He that hath an ear, let him hear what the Spirit saith unto the Churches (see on Rev_2:7). Of the condition of the Church in Philadelphia we know nothing from Holy Writ, except what is contained in the passage before us. But its comparative immunity from trouble and destruction, and its continued existence to the present day (see on Rev_3:7-13, "Philadelphia"), render it probable that the message of the apostle was not without some effect. Thus Gibbon writes: "In the loss of Ephesus the Christians deplored the fall of the first angel, the extinction of the first candlestick, of the Revelation; the desolation is complete; and the Temple of Diana or the Church of Mary will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God of Mahomet, without a rival or a Son, is invoked in the mosques of Thyatira and Pergamos, and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy or courage" ('Decline and Fall,' c. 64).
He that hath an ear, let him hear what the Spirit saith unto the Churches (see on Rev_2:7). Of the condition of the Church in Philadelphia we know nothing from Holy Writ, except what is contained in the passage before us. But its comparative immunity from trouble and destruction, and its continued existence to the present day (see on Rev_3:7-13, "Philadelphia"), render it probable that the message of the apostle was not without some effect. Thus Gibbon writes: "In the loss of Ephesus the Christians deplored the fall of the first angel, the extinction of the first candlestick, of the Revelation; the desolation is complete; and the Temple of Diana or the Church of Mary will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God of Mahomet, without a rival or a Son, is invoked in the mosques of Thyatira and Pergamos, and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy or courage" ('Decline and Fall,' c. 64).
The Letter to the Church of the Laodiceans
14And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;
Jamieson-Fausset-Brown
14. Laodiceans--The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Re 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.
the Amen--(Is 65:16, Hebrew, "Bless Himself in the God of Amen ... swear by the God of Amen," 2Co 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," Joh 1:51; 3:3, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Re 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Phm 2).
faithful and true witness--As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2Ti 2:11, 13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1Ti 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [Trench].
beginning of the creation of God--not he whom God created first, but as in Col 1:15-18 (see on Col 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."
14. Laodiceans--The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Re 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.
the Amen--(Is 65:16, Hebrew, "Bless Himself in the God of Amen ... swear by the God of Amen," 2Co 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," Joh 1:51; 3:3, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Re 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Phm 2).
faithful and true witness--As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2Ti 2:11, 13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1Ti 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [Trench].
beginning of the creation of God--not he whom God created first, but as in Col 1:15-18 (see on Col 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."
The Pulpit Commentary
The epistle to the Church in Laodicea. Laodicea, on the Lycus, a tributary of the Maeander, lay some fifty miles to the south-east of Philadelphia. The modern Turkish name, Eskihissar, signifies "the old castle." It is situated on the western side of the valley of the Lycus, on the opposite slopes of which, some six or eight miles distant, were Hierapolis and Colossae, with which it is associated by St. Paul (Col_4:13, Col_4:16). Named at first Diosopolis, after its tutelary deity, Zeus, it subsequently became Rheas, and finally received its name from Antiochus II., in honour of his wife, Laodice. There were several other cities of the same name, from which it was distinguished by the addition of the words, "on the Lycus." It was a wealthy city, its trade consisting chiefly in the preparation of woollen materials. It was advantageously situated, too, on the high road leading from Ephesus into the interior. Though, in common with the other cities of Asia Minor, visited by earthquakes, it quickly recovered; and it was the proud boast of the Laodiceans that, unlike Ephesus and Sardis, they required no extraneous assistance to enable them to regain their former prosperity. This fact undoubtedly explains the temptations to which the Laodiceans were liable, and the reference in Rev_3:16 to those who were neither cold nor hot, and that in Rev_3:17 to those who said they were rich and had need of nothing (see on Rev_3:16, Rev_3:17). The Christian Church there may have been founded by Epaphras, through whom St. Paul probably learned of the existence of false doctrine there (Col_2:4, Col_2:8 and Col_1:8), for the Epistle to the Colossians seems to be equally addressed to the Laodiceans (Col_4:16). The importance of this Church continued for some time, the celebrated Council of Laodicea being held there in A.D. 361, and a century later its bishop held a prominent position. But its influence gradually waned, and the Turks pressed hardly upon it; so that at the present time it is little more than a heap of ruins. The warnings of the Apostles SS. Paul and John, if heeded at all for a time, were forgotten, and her candlestick was removed.
And unto the angel. Those expositors who understand "the angel" of a Church to signify its chief officer, may with some plausibility argue that at Laodicea it seems almost certain that this was Archippus. In his Epistle to Philemon, a wealthy convert of Colossae, St. Paul sends greeting to Archippus (Phm_1:2). If Archippus were the son of philemon, he might very well have been Bishop of Laodicea at the time of St. John's message. Moreover, the son of a wealthy and influential Christian, though likely to have been selected as bishop in the neighbouring Church, may have lacked the zeal necessary for the thorough performance of his work; and would thus incur the marked rebuke of St. Paul, "Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it" (Col_4:17), which appears immediately after the mention of the Laodicean Church. The Apostolical Constitutions also assert that Archippus was first Bishop of Laodicea. Of the Church of the Laodiceans write; or, of the Church in Laodicea (τῆς ἐν Λαοδικαίᾳ ἐκκλησίας). These things saith the Amen. The word "Amen" is here used as a proper name of our Lord; and this is the only instance of such an application. It signifies the "True One." It is a word much used in St. John's Gospel, where it appears repeated at the commencement of many discourses, "Verily, verily." In Isa_65:16 "the God of Amen" (נם)) is rendered in the LXX. by ἀληθινός; in the Authorized Version by "truth" (cf. the use of the English "very" as an adjective—"the very one," i.e. the real or true one). The term is peculiarly well adapted to our Lord (who is the Truth, Joh_14:6), not only as a general name or title, but especially in connexion with this solemn announcement to the Laodiceans. There was great need of the truth being openly proclaimed by him who is the Truth to those who, though nominally Christians, were ensnared by the deceitfulness of riches (Mat_13:22), and were deceiving themselves in the attempt to make the best of both worlds by their lukewarm Christianity. It was the purpose of this epistle to draw aside the veil which was hiding the truth from their eyes, and to bring them to a realization of that most difficult of all knowledge—a knowledge of self. The faithful and true Witness—an amplification of "the Amen." The epithet "faithful" asserts the truthfulness of Christ's work as a Witness; "true" (ἀληθινός) signifies "real and complete." He is a faithful Witness because his witness is true; and he is a true Witness because in him is the complete realization of all the qualifications which constitute any one really and truly a witness. "Faithful" (πιστός) has the passive meaning of "that which is worthy of faith," not the active meaning of "he who believes something." Trench well points out that God can only be faithful in the former sense; man may be faithful in beth senses. Christ was a Witness worthy of faith, since he possessed all the attributes of such a witness. He
(1) had seen what he attested;
(2) was competent to relate and reproduce this information;
(3) was willing to do this faithfully and truly.
The Beginning of the creation of God. There are two ways in which these words might be understood:
(1) that in which "beginning" is taken in a passive sense, and which would therefore make Christ the first created thing of all the things which God created;
(2) the active sense, by which Christ is described as the Beginner, the Author, Moving Principle or Source of all the things which God created. That the latter meaning is the true one is plain from the whole tenor of Holy Scripture. The Ariaus, attempting to disprove the Divinity of our Lord, quoted this passage, attributing to it the former sense. But ἀρχή is often used actively, and may well be so used here—a view which is confirmed by the abundant evidence of our Lord's Divinity found elsewhere in the Bible, and nowhere more plainly asserted than in the writings of St. John. The self-reliant Laodiceans are thus directed to place their trust in him who is the Source of all things, rather than in those created things of which he is the Creator.
The epistle to the Church in Laodicea. Laodicea, on the Lycus, a tributary of the Maeander, lay some fifty miles to the south-east of Philadelphia. The modern Turkish name, Eskihissar, signifies "the old castle." It is situated on the western side of the valley of the Lycus, on the opposite slopes of which, some six or eight miles distant, were Hierapolis and Colossae, with which it is associated by St. Paul (Col_4:13, Col_4:16). Named at first Diosopolis, after its tutelary deity, Zeus, it subsequently became Rheas, and finally received its name from Antiochus II., in honour of his wife, Laodice. There were several other cities of the same name, from which it was distinguished by the addition of the words, "on the Lycus." It was a wealthy city, its trade consisting chiefly in the preparation of woollen materials. It was advantageously situated, too, on the high road leading from Ephesus into the interior. Though, in common with the other cities of Asia Minor, visited by earthquakes, it quickly recovered; and it was the proud boast of the Laodiceans that, unlike Ephesus and Sardis, they required no extraneous assistance to enable them to regain their former prosperity. This fact undoubtedly explains the temptations to which the Laodiceans were liable, and the reference in Rev_3:16 to those who were neither cold nor hot, and that in Rev_3:17 to those who said they were rich and had need of nothing (see on Rev_3:16, Rev_3:17). The Christian Church there may have been founded by Epaphras, through whom St. Paul probably learned of the existence of false doctrine there (Col_2:4, Col_2:8 and Col_1:8), for the Epistle to the Colossians seems to be equally addressed to the Laodiceans (Col_4:16). The importance of this Church continued for some time, the celebrated Council of Laodicea being held there in A.D. 361, and a century later its bishop held a prominent position. But its influence gradually waned, and the Turks pressed hardly upon it; so that at the present time it is little more than a heap of ruins. The warnings of the Apostles SS. Paul and John, if heeded at all for a time, were forgotten, and her candlestick was removed.
And unto the angel. Those expositors who understand "the angel" of a Church to signify its chief officer, may with some plausibility argue that at Laodicea it seems almost certain that this was Archippus. In his Epistle to Philemon, a wealthy convert of Colossae, St. Paul sends greeting to Archippus (Phm_1:2). If Archippus were the son of philemon, he might very well have been Bishop of Laodicea at the time of St. John's message. Moreover, the son of a wealthy and influential Christian, though likely to have been selected as bishop in the neighbouring Church, may have lacked the zeal necessary for the thorough performance of his work; and would thus incur the marked rebuke of St. Paul, "Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it" (Col_4:17), which appears immediately after the mention of the Laodicean Church. The Apostolical Constitutions also assert that Archippus was first Bishop of Laodicea. Of the Church of the Laodiceans write; or, of the Church in Laodicea (τῆς ἐν Λαοδικαίᾳ ἐκκλησίας). These things saith the Amen. The word "Amen" is here used as a proper name of our Lord; and this is the only instance of such an application. It signifies the "True One." It is a word much used in St. John's Gospel, where it appears repeated at the commencement of many discourses, "Verily, verily." In Isa_65:16 "the God of Amen" (נם)) is rendered in the LXX. by ἀληθινός; in the Authorized Version by "truth" (cf. the use of the English "very" as an adjective—"the very one," i.e. the real or true one). The term is peculiarly well adapted to our Lord (who is the Truth, Joh_14:6), not only as a general name or title, but especially in connexion with this solemn announcement to the Laodiceans. There was great need of the truth being openly proclaimed by him who is the Truth to those who, though nominally Christians, were ensnared by the deceitfulness of riches (Mat_13:22), and were deceiving themselves in the attempt to make the best of both worlds by their lukewarm Christianity. It was the purpose of this epistle to draw aside the veil which was hiding the truth from their eyes, and to bring them to a realization of that most difficult of all knowledge—a knowledge of self. The faithful and true Witness—an amplification of "the Amen." The epithet "faithful" asserts the truthfulness of Christ's work as a Witness; "true" (ἀληθινός) signifies "real and complete." He is a faithful Witness because his witness is true; and he is a true Witness because in him is the complete realization of all the qualifications which constitute any one really and truly a witness. "Faithful" (πιστός) has the passive meaning of "that which is worthy of faith," not the active meaning of "he who believes something." Trench well points out that God can only be faithful in the former sense; man may be faithful in beth senses. Christ was a Witness worthy of faith, since he possessed all the attributes of such a witness. He
(1) had seen what he attested;
(2) was competent to relate and reproduce this information;
(3) was willing to do this faithfully and truly.
The Beginning of the creation of God. There are two ways in which these words might be understood:
(1) that in which "beginning" is taken in a passive sense, and which would therefore make Christ the first created thing of all the things which God created;
(2) the active sense, by which Christ is described as the Beginner, the Author, Moving Principle or Source of all the things which God created. That the latter meaning is the true one is plain from the whole tenor of Holy Scripture. The Ariaus, attempting to disprove the Divinity of our Lord, quoted this passage, attributing to it the former sense. But ἀρχή is often used actively, and may well be so used here—a view which is confirmed by the abundant evidence of our Lord's Divinity found elsewhere in the Bible, and nowhere more plainly asserted than in the writings of St. John. The self-reliant Laodiceans are thus directed to place their trust in him who is the Source of all things, rather than in those created things of which he is the Creator.
15I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
Jamieson-Fausset-Brown
15. neither cold--The antithesis to "hot," literally, "boiling" ("fervent," Ac 18:25; Ro 12:11; compare So 8:6; Lu 24:32), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (Re 3:17). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [Alford]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2Ti 4:10. Such were the halters between two opinions in Israel (1Ki 18:21; compare 2Ki 17:41; Mt 6:24).
15. neither cold--The antithesis to "hot," literally, "boiling" ("fervent," Ac 18:25; Ro 12:11; compare So 8:6; Lu 24:32), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (Re 3:17). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [Alford]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2Ti 4:10. Such were the halters between two opinions in Israel (1Ki 18:21; compare 2Ki 17:41; Mt 6:24).
The Pulpit Commentary
I know thy works; and because they are not what they should be (Rev_3:16, Rev_3:17), I give thee this admonition, which is nevertheless a warning and a token of my love (Rev_3:19). That thou art neither cold nor hot: I would thou wert cold or hot. The lukewarmness of which the Epistle complains was produced by a fallacious sense of security, begotten of ease and prosperity. In truth those "secure," without care, had become the careless ones. Active opposition may well be a less deadly evil than careless ease. The persecution of a St. Paul may be diverted into the zeal of an apostle; but how can any active good be got from that which is utterly stagnant and without motive power? The man who, by wilful action, increases a disease, may repent of his deed, and try to recover from the danger to which he has exposed himself; but he who lives on in careless ignorance of the existence of the malady can never improve himself until he has awoke to a full knowledge of his own state. Some understand "cold" to mean "untouched by the power of grace," and "lukewarm" to denote those who, having received the grace of God, had not allowed it full scope in bringing forth works meet for repentance (Mat_3:8). And just as there was more hope of the real conversion of the "cold" publicans and harlots, who "went into heaven" (Mat_21:31) before the self-satisfied, "lukewarm" Pharisees, so there is more hope of an unconverted sinner than of him who, having once been roused to a sense of God's will, has relapsed into a state of self satisfied indolence and carelessness. The sentence is not a wish that the Laodiceans should become hot or cold; it is a regret that they had not been one or the other. Our Lord is not wishing that any of them may become cold, but resetting that, when he comes to review their conduct and to pronounce judgment, many of them cannot even plead that they "knew not the way of righteousness," but belong to that worse class, "which after they had known it, turned from the holy commandment delivered unto them (2Pe_2:21; see also Joh_9:41).
I know thy works; and because they are not what they should be (Rev_3:16, Rev_3:17), I give thee this admonition, which is nevertheless a warning and a token of my love (Rev_3:19). That thou art neither cold nor hot: I would thou wert cold or hot. The lukewarmness of which the Epistle complains was produced by a fallacious sense of security, begotten of ease and prosperity. In truth those "secure," without care, had become the careless ones. Active opposition may well be a less deadly evil than careless ease. The persecution of a St. Paul may be diverted into the zeal of an apostle; but how can any active good be got from that which is utterly stagnant and without motive power? The man who, by wilful action, increases a disease, may repent of his deed, and try to recover from the danger to which he has exposed himself; but he who lives on in careless ignorance of the existence of the malady can never improve himself until he has awoke to a full knowledge of his own state. Some understand "cold" to mean "untouched by the power of grace," and "lukewarm" to denote those who, having received the grace of God, had not allowed it full scope in bringing forth works meet for repentance (Mat_3:8). And just as there was more hope of the real conversion of the "cold" publicans and harlots, who "went into heaven" (Mat_21:31) before the self-satisfied, "lukewarm" Pharisees, so there is more hope of an unconverted sinner than of him who, having once been roused to a sense of God's will, has relapsed into a state of self satisfied indolence and carelessness. The sentence is not a wish that the Laodiceans should become hot or cold; it is a regret that they had not been one or the other. Our Lord is not wishing that any of them may become cold, but resetting that, when he comes to review their conduct and to pronounce judgment, many of them cannot even plead that they "knew not the way of righteousness," but belong to that worse class, "which after they had known it, turned from the holy commandment delivered unto them (2Pe_2:21; see also Joh_9:41).
16So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
Jamieson-Fausset-Brown
16. neither cold nor hot--So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.
I will--Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.
spue thee out of my month--reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.
16. neither cold nor hot--So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.
I will--Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.
spue thee out of my month--reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.
The Pulpit Commentary
So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. The distaste and nausea produced by lukewarm food, which the stomach naturally rejects with loathing, are used as a figure in which to express the abhorrence of Christ for those who lacked zeal in his service (cf. Le 18:28 and 20:22, "That the land spue not you out also"). But the sentence is not irrevocable; there is still hope of averting it: Μέλλω σε ἐμέσαι, "I am about to spue thee," i.e. if a timely repentance does not avert the impending doom. (Contrast the absoluteness of the future in Rev_2:5, etc., ἔρχομαί σοι ταχὺ καὶ κινήσω.)
So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. The distaste and nausea produced by lukewarm food, which the stomach naturally rejects with loathing, are used as a figure in which to express the abhorrence of Christ for those who lacked zeal in his service (cf. Le 18:28 and 20:22, "That the land spue not you out also"). But the sentence is not irrevocable; there is still hope of averting it: Μέλλω σε ἐμέσαι, "I am about to spue thee," i.e. if a timely repentance does not avert the impending doom. (Contrast the absoluteness of the future in Rev_2:5, etc., ἔρχομαί σοι ταχὺ καὶ κινήσω.)
17Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Jamieson-Fausset-Brown
17. Self-sufficiency is the fatal danger of a lukewarm state (see on Re 3:15).
thou sayest--virtually and mentally, if not in so many words.
increased with goods--Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Ho 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches.
knowest not that thou--in particular above all others. The "THOU" in the Greek is emphatic.
art wretched--Greek, "art the wretched one."
miserable--So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!"
blind--whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.
17. Self-sufficiency is the fatal danger of a lukewarm state (see on Re 3:15).
thou sayest--virtually and mentally, if not in so many words.
increased with goods--Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Ho 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches.
knowest not that thou--in particular above all others. The "THOU" in the Greek is emphatic.
art wretched--Greek, "art the wretched one."
miserable--So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!"
blind--whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.
The Pulpit Commentary
Because thou sayest, I am rich, and increased with goods, and have need of nothing. The Epistle is still addressed indirectly to the Laodicean Church, directly to the angel. No doubt spiritual riches are immediately referred to; but spiritual pride and lukewarmness are frequently produced by worldly prosperity, such as that which Archippus (if he be the angel addressed; see on Rev_3:14) and the Church over which he presided enjoyed. It is not enough for the wealthy Christian to contribute a portion of his wealth, and then to consider his task done and his reward sure. Greater zeal than this is requisite before he can deem his duty discharged. Moreover, the greater the zeal that exists, the less will be the inclination to rely upon what has been accomplished, or to think it sufficient; for when all has been done we are still to call ourselves unprofitable servants (Luk_17:10; cf. Hos_12:8, "I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin"). And knowest not that thou art wretched, and miserable, and poor, and blind, and naked; and knowest not that thou, even thou thyself, art the wretched one. The self-satisfied spiritual pride of the Pharisee caused him to regard with complacent pity the condition of the publican. But he was mistaken; he himself was the wretched one, who was to be pitied. So with the Laodicean Church. How different the conduct of St. Paul, who recognized his own wretchedness (Rom_7:24, where the same word ταλαίπωρος is used)! The following words are adjectives. These Christians, in their spiritual pride, were miserable—deserving of pity; poor in the wealth accumulated by zeal in God's service; blind as to their real condition and their fancied spiritual safety; and naked of the cloak with which charity—fervent love of God—would have covered them.
Because thou sayest, I am rich, and increased with goods, and have need of nothing. The Epistle is still addressed indirectly to the Laodicean Church, directly to the angel. No doubt spiritual riches are immediately referred to; but spiritual pride and lukewarmness are frequently produced by worldly prosperity, such as that which Archippus (if he be the angel addressed; see on Rev_3:14) and the Church over which he presided enjoyed. It is not enough for the wealthy Christian to contribute a portion of his wealth, and then to consider his task done and his reward sure. Greater zeal than this is requisite before he can deem his duty discharged. Moreover, the greater the zeal that exists, the less will be the inclination to rely upon what has been accomplished, or to think it sufficient; for when all has been done we are still to call ourselves unprofitable servants (Luk_17:10; cf. Hos_12:8, "I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin"). And knowest not that thou art wretched, and miserable, and poor, and blind, and naked; and knowest not that thou, even thou thyself, art the wretched one. The self-satisfied spiritual pride of the Pharisee caused him to regard with complacent pity the condition of the publican. But he was mistaken; he himself was the wretched one, who was to be pitied. So with the Laodicean Church. How different the conduct of St. Paul, who recognized his own wretchedness (Rom_7:24, where the same word ταλαίπωρος is used)! The following words are adjectives. These Christians, in their spiritual pride, were miserable—deserving of pity; poor in the wealth accumulated by zeal in God's service; blind as to their real condition and their fancied spiritual safety; and naked of the cloak with which charity—fervent love of God—would have covered them.
18I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Jamieson-Fausset-Brown
18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," Is 9:6), buy of Me" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Col 2:1, 3; 4:16, are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Re 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Php 3:7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Is 55:1, "Buy ... without money and price."
of me--the source of "unsearchable riches" (Ep 3:8). Laodicea was a city of extensive money transactions [Cicero].
gold tried in, &c.--literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (Re 3:17).
mayest be rich--Greek, "mayest be enriched."
white raiment--"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification.
appear--Greek, "be manifested," namely, at the last day, when everyone without the wedding garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Col 3:10-14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last.
anoint ... with eye-salve--The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Trench notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.
18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," Is 9:6), buy of Me" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Col 2:1, 3; 4:16, are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Re 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Php 3:7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Is 55:1, "Buy ... without money and price."
of me--the source of "unsearchable riches" (Ep 3:8). Laodicea was a city of extensive money transactions [Cicero].
gold tried in, &c.--literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (Re 3:17).
mayest be rich--Greek, "mayest be enriched."
white raiment--"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification.
appear--Greek, "be manifested," namely, at the last day, when everyone without the wedding garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Col 3:10-14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last.
anoint ... with eye-salve--The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Trench notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.
The Pulpit Commentary
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; gold refined by the fire (Revised Version). It is doubtful whether Rev_3:17 should be connected with Rev_3:18 or with Rev_3:16—whether the self-satisfied condition of the Church is given as the reason why "I will spue thee out of my mouth," or as the reason why "I counsel thee to buy of me." The Revised Version follows the Authorized Version in connecting yore. 17 and 18; and this view is supported by Alford, Bengel, Dusterdieck, Ebrard. But Trench prefers the other view. The Authorized Version seems correct, for the reason why "I will spue thee" is given in Rev_3:16, and another separate reason would probably (though not certainly) not be added. Though St. Paul (Col_2:3) had pointed out to the Laodiceans (see on the epistle generally, Rev_3:14-22; and el. Col_4:16) where "are hid all the treasures of wisdom and knowledge," they had not heeded the lesson, and now Christ once more counsels them to obtain true riches from the proper source. They are to buy from me; the emphasis being laid on me, in contradistinction to their trust in themselves. They are poor (Rev_3:17), and must therefore obtain gold refined by the fire—gold superior to that on the possession of which they so prided themselves, that they may indeed be rich. To buy this gold by giving something of equal value in exchange, they were truly unable. Yet it was to be bought, and would entail the sacrifice of something which, though perhaps dear to them, would be nothing in comparison with the return they would obtain. Note the Revised Version rendering may become rich, repeating and enforcing the fact of their present destitution. And white raiment, that thou mayest be clothed. Laodicea is said to have been famous for the raven blackness of the wool which was prepared and dyed there. This, perhaps, explains the point of the reproof contained in these words. "Notwithstanding thy trust in the excellence of the apparel for which thou aft famous, thou art yet naked (Rev_3:17), and needest clothing; that clothing can be obtained only from me, and is far superior to that of which thou boastest, since it is white, the emblem of all that is purest and best; not black, like your own, which is a type of darkness, the darkness of ignorance and sin. Mine is indeed the garment of righteousness, the marriage garment with which thou mayest enter the presence of thy King." And that the shame of thy nakedness do not appear. The nakedness will certainly be made apparent at some time. If it be persistently overlooked or ignored now, it will be made more glaring in the future, when God turns upon it the brightness of his presence. In the Revised Version "appear" is even more emphatically rendered "be made manifest" (φανερωθῇ). "Stripping," in the Bible, is commonly used to denote putting to shame: Hanun cut off the garments of David's servants (2Sa_10:4); the King of Assyria was to lead away the Egyptians naked and barefoot (Isa_20:4; see also Rev_16:15); while supplying with clothes, or an additional quantity of clothes, was intended to show honour: thus Pharaoh arrayed Joseph in vestures of fine linen (Gen_41:42); Joseph gave Benjamin five changes of raiment (Gen_45:22; see also Est_6:9; Eze_16:10; Dan_5:29; Zec_3:4; Luk_15:22). And anoint thine eyes with eyesalve, that thou mayest see. This is, of course, a reference in the "blindness" of Rev_3:17, of which the Laodiceans were ignorant. "Eyesalve" is κολλούριον—collyrium, perhaps so called because made up in the shape of a cake of bread—collyra. We cannot but think, in connexion with this passage, of the miracle of the healing of the blind man by the anointing of his eyes by our Lord—a miracle witnessed and related by St. John (Joh_9:1-41.). The subsequent incidents and discourse, too, forcibly illustrate the state of the Laodiceans, so much like that of the Pharisees, to whom were addressed the words, "If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth" (see on verse 15).
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; gold refined by the fire (Revised Version). It is doubtful whether Rev_3:17 should be connected with Rev_3:18 or with Rev_3:16—whether the self-satisfied condition of the Church is given as the reason why "I will spue thee out of my mouth," or as the reason why "I counsel thee to buy of me." The Revised Version follows the Authorized Version in connecting yore. 17 and 18; and this view is supported by Alford, Bengel, Dusterdieck, Ebrard. But Trench prefers the other view. The Authorized Version seems correct, for the reason why "I will spue thee" is given in Rev_3:16, and another separate reason would probably (though not certainly) not be added. Though St. Paul (Col_2:3) had pointed out to the Laodiceans (see on the epistle generally, Rev_3:14-22; and el. Col_4:16) where "are hid all the treasures of wisdom and knowledge," they had not heeded the lesson, and now Christ once more counsels them to obtain true riches from the proper source. They are to buy from me; the emphasis being laid on me, in contradistinction to their trust in themselves. They are poor (Rev_3:17), and must therefore obtain gold refined by the fire—gold superior to that on the possession of which they so prided themselves, that they may indeed be rich. To buy this gold by giving something of equal value in exchange, they were truly unable. Yet it was to be bought, and would entail the sacrifice of something which, though perhaps dear to them, would be nothing in comparison with the return they would obtain. Note the Revised Version rendering may become rich, repeating and enforcing the fact of their present destitution. And white raiment, that thou mayest be clothed. Laodicea is said to have been famous for the raven blackness of the wool which was prepared and dyed there. This, perhaps, explains the point of the reproof contained in these words. "Notwithstanding thy trust in the excellence of the apparel for which thou aft famous, thou art yet naked (Rev_3:17), and needest clothing; that clothing can be obtained only from me, and is far superior to that of which thou boastest, since it is white, the emblem of all that is purest and best; not black, like your own, which is a type of darkness, the darkness of ignorance and sin. Mine is indeed the garment of righteousness, the marriage garment with which thou mayest enter the presence of thy King." And that the shame of thy nakedness do not appear. The nakedness will certainly be made apparent at some time. If it be persistently overlooked or ignored now, it will be made more glaring in the future, when God turns upon it the brightness of his presence. In the Revised Version "appear" is even more emphatically rendered "be made manifest" (φανερωθῇ). "Stripping," in the Bible, is commonly used to denote putting to shame: Hanun cut off the garments of David's servants (2Sa_10:4); the King of Assyria was to lead away the Egyptians naked and barefoot (Isa_20:4; see also Rev_16:15); while supplying with clothes, or an additional quantity of clothes, was intended to show honour: thus Pharaoh arrayed Joseph in vestures of fine linen (Gen_41:42); Joseph gave Benjamin five changes of raiment (Gen_45:22; see also Est_6:9; Eze_16:10; Dan_5:29; Zec_3:4; Luk_15:22). And anoint thine eyes with eyesalve, that thou mayest see. This is, of course, a reference in the "blindness" of Rev_3:17, of which the Laodiceans were ignorant. "Eyesalve" is κολλούριον—collyrium, perhaps so called because made up in the shape of a cake of bread—collyra. We cannot but think, in connexion with this passage, of the miracle of the healing of the blind man by the anointing of his eyes by our Lord—a miracle witnessed and related by St. John (Joh_9:1-41.). The subsequent incidents and discourse, too, forcibly illustrate the state of the Laodiceans, so much like that of the Pharisees, to whom were addressed the words, "If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth" (see on verse 15).
19As many as I love, I rebuke and chasten: be zealous therefore, and repent.
Jamieson-Fausset-Brown
19. (Job 5:17; Pr 3:11, 12; He 12:5, 6.) So in the case of Manasseh (2Ch 33:11-13).
As many--All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [Augustine]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.
I love--Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (Re 3:9), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of Bengel, Joh 21:15-17.
I rebuke--The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb as in Joh 16:8, "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin."
chasten--"chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (He 12:5, 6). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (2Sa 12:13, 14). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness.
be zealous--habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil."
repent--Greek aorist: of an act to be once for all done, and done at once.
19. (Job 5:17; Pr 3:11, 12; He 12:5, 6.) So in the case of Manasseh (2Ch 33:11-13).
As many--All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [Augustine]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.
I love--Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (Re 3:9), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of Bengel, Joh 21:15-17.
I rebuke--The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb as in Joh 16:8, "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin."
chasten--"chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (He 12:5, 6). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (2Sa 12:13, 14). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness.
be zealous--habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil."
repent--Greek aorist: of an act to be once for all done, and done at once.
The Pulpit Commentary
As many as I love, I rebuke and chasten: be zealous therefore, and repent. As many as. Not one whom God loves escapes chastening; if he be not chastened, he is not a son (Heb_12:8), for "all have sinned, and come short." "I love" is φιλῶ, I love dearly; not merely ἀγαπῶ. I rebuke (ἐλέγχω), to reprove, so as to convict of sin and turn to repentance; the work of the Holy Ghost, who should "convict the world of sin" (Joh_16:8). This verse is a solace and encouragement for the Laodi-ceans. They were required to make the sacrifices demanded of them, not so much that they might be punished for their transgressions, but to prove themselves of the number of God's elect. The stern reproof administered was a pruning, which was an evidence of God's loving care for them; the final sentence, "Cut it down," had not yet gone forth. But though thus intended for encouragement rather than condemnation, yet it could not but contain implied reproach, however tender. No one can be exhorted to change his path and to seek that which is holy without being reminded that he is unholy and has wandered from the right way. Those in Laodicea who took this message to heart must needs think of their unchastened life—the life full of prosperity and self-satisfied security, into which so little zeal had been infused, in which so little need for repentance bad been felt. The Church, indeed, needed some of that chastening, that persecution, and hardship, which should arouse her from the perilous slumber of ease into which she had fallen, and call forth some zeal and self-sacrifice, the frequent and natural result of opposition.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. As many as. Not one whom God loves escapes chastening; if he be not chastened, he is not a son (Heb_12:8), for "all have sinned, and come short." "I love" is φιλῶ, I love dearly; not merely ἀγαπῶ. I rebuke (ἐλέγχω), to reprove, so as to convict of sin and turn to repentance; the work of the Holy Ghost, who should "convict the world of sin" (Joh_16:8). This verse is a solace and encouragement for the Laodi-ceans. They were required to make the sacrifices demanded of them, not so much that they might be punished for their transgressions, but to prove themselves of the number of God's elect. The stern reproof administered was a pruning, which was an evidence of God's loving care for them; the final sentence, "Cut it down," had not yet gone forth. But though thus intended for encouragement rather than condemnation, yet it could not but contain implied reproach, however tender. No one can be exhorted to change his path and to seek that which is holy without being reminded that he is unholy and has wandered from the right way. Those in Laodicea who took this message to heart must needs think of their unchastened life—the life full of prosperity and self-satisfied security, into which so little zeal had been infused, in which so little need for repentance bad been felt. The Church, indeed, needed some of that chastening, that persecution, and hardship, which should arouse her from the perilous slumber of ease into which she had fallen, and call forth some zeal and self-sacrifice, the frequent and natural result of opposition.
20Behold, 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.
Jamieson-Fausset-Brown
20. stand--waiting in wonderful condescension and long-suffering.
knock--(So 5:2). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare So 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [Nicolaus Cabasilas in Trench].
my voice--He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.
if any man hear--for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (Joh 6:44): repentance is Christ's gift (Ac 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare Hilary on Psalm 118:19.
I will come in to him--as I did to Zaccheus.
sup with him, and he with me--Delightful reciprocity! Compare "dwelleth in me, and I in Him," Joh 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of So 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, Joh 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.
20. stand--waiting in wonderful condescension and long-suffering.
knock--(So 5:2). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare So 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [Nicolaus Cabasilas in Trench].
my voice--He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.
if any man hear--for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (Joh 6:44): repentance is Christ's gift (Ac 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare Hilary on Psalm 118:19.
I will come in to him--as I did to Zaccheus.
sup with him, and he with me--Delightful reciprocity! Compare "dwelleth in me, and I in Him," Joh 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of So 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, Joh 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.
The Pulpit Commentary
Behold, I stand at the door, and knock; behold, I have stood (ἕστηκα) at the door, and am knocking (κρούω). "These gracious words declare the long-suffering of Christ, as he waits for the conversion of sinners (1Pe_3:20); and not alone the long-suffering which waits, but the love which seeks to bring that conversion about, which 'knocks.' He at whose door we ought to stand, for he is the Door (Joh_10:7), who, as such, has bidden us to knock (Mat_7:7; Luk_11:9), is content that the whole relation between him and us should be reversed, and instead of our standing at his door, condescends himself to stand at ours" (Trench). The view, that stand at the door signifies "to come quickly" (Dusterdieck), as in Rev_2:5, Rev_2:16; Rev_3:3, Rev_3:11, is scarcely in accordance with the context, since the whole passage has changed from rebuke and menace to patient beseeching and loving exhortation. These words recall the frequent use by our Lord of this figure of knocking, and especially Luk_12:35, Luk_12:36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately." 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 (see the parallel passage in Son_5:1-16.). Christ knocks and speaks. A distinction has been drawn in the work of conversion, corresponding to these two actions. The knocking is likened to the more outward calls of sickness, trouble, etc., by which he makes his presence known; while the voice, which interprets the knock and informs us of the Personality of him who knocks, is the voice of the Holy Spirit, speaking to us, and explaining the meaning of our trials. Man's free will is here well and plainly set forth. Though the opening, to be effective, needs the help and presence of Christ, yet he does not forcibly effect an entrance; it is still within the power of man to disregard the knock, to refuse to hear the voice, to keep the door fast shut. To take food with any one is an outward sign of brotherly love and reconciliation. Christ will sup with those who do not drive him away, and they will sup with him. The whole figure is an image of the perfect nature of the sinner's reconciliation with God, and of the wonderful goodness and condescension of Christ. But we may well see an allusion to the Holy Communion, by which we are reconciled to God through Christ, and by which we may even now have a foretaste of the final supper of the Lamb, which shall eventually last for ever.
Behold, I stand at the door, and knock; behold, I have stood (ἕστηκα) at the door, and am knocking (κρούω). "These gracious words declare the long-suffering of Christ, as he waits for the conversion of sinners (1Pe_3:20); and not alone the long-suffering which waits, but the love which seeks to bring that conversion about, which 'knocks.' He at whose door we ought to stand, for he is the Door (Joh_10:7), who, as such, has bidden us to knock (Mat_7:7; Luk_11:9), is content that the whole relation between him and us should be reversed, and instead of our standing at his door, condescends himself to stand at ours" (Trench). The view, that stand at the door signifies "to come quickly" (Dusterdieck), as in Rev_2:5, Rev_2:16; Rev_3:3, Rev_3:11, is scarcely in accordance with the context, since the whole passage has changed from rebuke and menace to patient beseeching and loving exhortation. These words recall the frequent use by our Lord of this figure of knocking, and especially Luk_12:35, Luk_12:36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately." 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 (see the parallel passage in Son_5:1-16.). Christ knocks and speaks. A distinction has been drawn in the work of conversion, corresponding to these two actions. The knocking is likened to the more outward calls of sickness, trouble, etc., by which he makes his presence known; while the voice, which interprets the knock and informs us of the Personality of him who knocks, is the voice of the Holy Spirit, speaking to us, and explaining the meaning of our trials. Man's free will is here well and plainly set forth. Though the opening, to be effective, needs the help and presence of Christ, yet he does not forcibly effect an entrance; it is still within the power of man to disregard the knock, to refuse to hear the voice, to keep the door fast shut. To take food with any one is an outward sign of brotherly love and reconciliation. Christ will sup with those who do not drive him away, and they will sup with him. The whole figure is an image of the perfect nature of the sinner's reconciliation with God, and of the wonderful goodness and condescension of Christ. But we may well see an allusion to the Holy Communion, by which we are reconciled to God through Christ, and by which we may even now have a foretaste of the final supper of the Lamb, which shall eventually last for ever.
21To him that overcometh 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.
Jamieson-Fausset-Brown
21. sit with me in my throne--(Re 2:26, 27; 20:6; Mt 19:28; 20:23; Joh 17:22, 24; 2Ti 2:12). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [Trench].
even as I also--Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (1Co 6:2). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (2Ti 2:11, 12). When Satan shall be bound (Re 20:4), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (Re 4:2, 3; 5:5, 6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. Trench notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Re 2:7), answering to Ge 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Re 2:11). (3) The promise of the hidden manna (Re 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Re 2:26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (Re 3:4, 5). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (Re 3:12); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (Re 3:21).
21. sit with me in my throne--(Re 2:26, 27; 20:6; Mt 19:28; 20:23; Joh 17:22, 24; 2Ti 2:12). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [Trench].
even as I also--Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (1Co 6:2). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (2Ti 2:11, 12). When Satan shall be bound (Re 20:4), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (Re 4:2, 3; 5:5, 6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. Trench notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Re 2:7), answering to Ge 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Re 2:11). (3) The promise of the hidden manna (Re 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Re 2:26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (Re 3:4, 5). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (Re 3:12); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (Re 3:21).
The Pulpit Commentary
To him that overcometh 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. The climax of the promises made to the seven Churches (cf. Rev_2:7, Rev_2:11, Rev_2:17, Rev_2:26-28; Rev_3:5, Rev_3:12). There are two points to be noticed in this promise:
(1) the position promised to the conqueror, "in my throne;"
(2) the two thrones mentioned.
(1) Note the expression, "in my throne" (not ἐπὶ, but ἐν τῷ θρόνῳ), which occurs nowhere else. The mother of St. James and St. John had requested for them a place on the right hand and the left of our Lord—the highest dignity which she could conceive. The twelve apostles are promised to sit on twelve thrones, to judge the tribes of Israel. But Christ offers a yet higher honour, viz. to sit in his throne; placing us in the closest relationship with himself, and exalting us to his own glory.
(2) The throne promised is not that which Christ now occupies with his Father, but his own. Christ is now sitting on his Father's throne, mediating for his Church on earth, and waiting till his enemies be made his footstool (Psa_110:1). To that throne there is no admission for humanity, though Christ shares it in virtue of his Godhead. But when his enemies have been made his footstool, and death, the last enemy, is destroyed (1Co_15:26), and the necessity for his mediation exists no longer, since the Church militant will have become the Church triumphant, rhea will be erected Christ's own throne, which glorified man may share in common with him who was man, and who has so exalted humanity as to render such a condition and such a position possible.
To him that overcometh 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. The climax of the promises made to the seven Churches (cf. Rev_2:7, Rev_2:11, Rev_2:17, Rev_2:26-28; Rev_3:5, Rev_3:12). There are two points to be noticed in this promise:
(1) the position promised to the conqueror, "in my throne;"
(2) the two thrones mentioned.
(1) Note the expression, "in my throne" (not ἐπὶ, but ἐν τῷ θρόνῳ), which occurs nowhere else. The mother of St. James and St. John had requested for them a place on the right hand and the left of our Lord—the highest dignity which she could conceive. The twelve apostles are promised to sit on twelve thrones, to judge the tribes of Israel. But Christ offers a yet higher honour, viz. to sit in his throne; placing us in the closest relationship with himself, and exalting us to his own glory.
(2) The throne promised is not that which Christ now occupies with his Father, but his own. Christ is now sitting on his Father's throne, mediating for his Church on earth, and waiting till his enemies be made his footstool (Psa_110:1). To that throne there is no admission for humanity, though Christ shares it in virtue of his Godhead. But when his enemies have been made his footstool, and death, the last enemy, is destroyed (1Co_15:26), and the necessity for his mediation exists no longer, since the Church militant will have become the Church triumphant, rhea will be erected Christ's own throne, which glorified man may share in common with him who was man, and who has so exalted humanity as to render such a condition and such a position possible.
22He that hath an ear, let him hear what the Spirit saith unto the churches.
The Pulpit Commentary
He that hath an ear, let him hear what the Spirit saith unto the Churches. The seven messages were not merely separate admonitions addressed only to each particular Church, but all the epistles were meant for all the seven Churches, and, after them, for the universal Church. Each Church had an especial failing brought more emphatically before it; but still the seven warnings are one whole, for the edification of all. As it behoves the individual Christian to avoid and repent of all sin, and yet to fix his attention on the cure of some besetting sin to which he is peculiarly liable, so these messages, though intended to be read by all, and heeded by all, place vividly before each Church its besetting sin, which more particularly requires attention. And as the sins to be avoided are to be avoided by all, so the separate rewards arc promised to all who overcome. They are, therefore, not really distinct rewards, but rather different phases and views of one great whole, which shall be enjoyed in its entirety by those who have struggled victoriously with the trials and temptations of the world.
He that hath an ear, let him hear what the Spirit saith unto the Churches. The seven messages were not merely separate admonitions addressed only to each particular Church, but all the epistles were meant for all the seven Churches, and, after them, for the universal Church. Each Church had an especial failing brought more emphatically before it; but still the seven warnings are one whole, for the edification of all. As it behoves the individual Christian to avoid and repent of all sin, and yet to fix his attention on the cure of some besetting sin to which he is peculiarly liable, so these messages, though intended to be read by all, and heeded by all, place vividly before each Church its besetting sin, which more particularly requires attention. And as the sins to be avoided are to be avoided by all, so the separate rewards arc promised to all who overcome. They are, therefore, not really distinct rewards, but rather different phases and views of one great whole, which shall be enjoyed in its entirety by those who have struggled victoriously with the trials and temptations of the world.
THE HOLY BIBLE
Revelation
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105