Revelation 3

Some wicked woman, possibly of rank and influence, who, under the mask of a Christian profession, countenanced occasional attendance at idol temples; and did not see any great harm in those common aberrations from purity and strict morals, which the world covers with the name of uvenile indiscretions.”’ We are required, however, to ‘ avoid all appearance of evil,’ and to ‘‘ hate (even) the garment spotted by the flesh.” The earliest, and some of the best modern commentators, indeed, consider this Jezebel not to have been a mere individual, but an heretical party which had crept into the church (similar to the Nicolaitanes at Pergamos, and perhaps with some female Nicolaitan at their head,) who pleaded for occasional conformity to their Pagan neighbours.

They admired architecture and statuary, and there could be no harm in seeing an idol temple. They loved music, and where could they hear itin such perfection as there ? ae were men of taste too, and where could their taste be so highly gratified with the richest viands and the choicest wines? Or they wished to cultivate good fellowship with their neighbours, and to oblige their kindred and friends: and what so likely to do this, as occasionally associating with them in their devotions, though they might not worship the idols in their hearts? And, besides, (might these complaisant Christians say,) ‘‘ Perhaps they may be induced to attend at our churchesin return, and who knows but they may be converted?”

These and a thousand other plausible excuses might be made by these Jezebel professors, to cover or to excuse their sins. But what says he, whose ‘eyes are like a flame of fire ?”’ “Twill cast her into a bed, and them that commit adultery with her.” But thisis not a bed of ease, much less of pleasure, but a bed of ‘“ great tribulation:’ and those who have lan- ‘“For this cause many are weak and sickly among you, an many sleep.” ((1 Corinthians 11:30).) Have any of us been visited with personal or family sickness? It may then be well to inquire, has our conduct given no provocation forit? When the affections of a Christian are drawn from religion to the world, the mercy of God often sends affliction to bring him back again.

And if any of our family idols have been taken from us, it is not only our duty to submit, (for that we must do,) but also to return to the only object whom we can love without the danger of excess. He “whose eyes are as a flame of fire,” may “kill our children,” to save both their souls and ours, We shall never know all the advantages of our afflictions in the present state: and wo unto those who are spared in this life, to be punished in another! i But some of these members of the church of Thyatira were, it seems, so little sensible of their degeneracy, that they boasted of their attainments: they “understood all m steries,” as Paul saith, ((1 Corinthians 13:2),) but “had not charity:” they boasted their acquaintance with “ the deep things of God,”

which they perverted and abused to the “depths of Satan.” The sect of Gnostics (or knowing ones, as the word mens) is not yet extinct; and we have seen, with much pain, the pleasure which such persons take in supposing themselves wiser than their fellow Christians—that is, generally, in being “ wise above what is written.’’ It is not, however, speculation, but faith and obedience only, that can gain the victory; but he that overcometh shall be exalted toa threne, and toa kingdom, like his Lord and Master. Chap. UI. Ver. 1—13._ Epistles to the churches of Sardis and Philadelphia.—Sardis was the ancient seat of Crasus and the Lydian kings, but is now a. beggarly village, called Sart, in which seven Christians only were counted a few years ago, and they were not allowed to build a church on the site they keep a priest, and have sometimes collected forty hearers.

At the time in which this Epistle was addressed to them, they are. described as being dead while they lived, which is the description Paul gives of those who live in pleasure, which was probably the case with the inhabitants of this city generally; and partially, with respect to the church itself. ‘It is bad for the world to be dead, (says Mr. Fuller,) but for the church to pe so is worse: this is salt without savour; which is neither fit for the land, nor the dunghill. It is bad for individuals to be dead; but for the body of a church to be so, is deplorable. It is implied, that they were not only destitute of spirituality, but had defiled their garments by worldly conformity. “There had been some good amongst them, or they would not have been called to ‘ remember how they had received and heard;’ and some remains of it might continue.

As no complaint is made of false doctrine, it is likely they continued orthodox, and kept up the forms of godliness. There seems to have been something of truth, love, and zeal; but they were, ike dying embers, ready to expire. i “ Christ admonished them to wake from their supineness, to take the alarm, and to strengthen the things which remained that were ready to die. This is done by each beginning with himself….. The means of recovery from such a state are, ‘Remembering how we received and heard’ the gospel at the first. [We should] call to remembrance the former days, not to get comfort under our declensions; but to recover those views and sensations, which we had at the beginning of our Christian course……

J “*The few names which had not defiled their garments,’ are highly commended. To walk with God at any time is acceptable to him; and _ to do this, while others around us are corrupt, is moreso. This is being faithful among the faithless. They shall walk with Christ in glory, honour, and purity. With this agrees the promise to them that overcome: ‘They shall be clothed in white raiment; and Christ will not blot out their names from the book of life.’ The blessed God is represented as keeping a register of his servants; not as elect, nor as redeemed, nor as called; but as his professed followers. When any turn back, their names are blotted out: hence, at the last judgment, it is made the rule of condemnation, ‘Whosoever was not found written in the book of life, was cast into the lake of fire.’ Some were never there, having never professed to be the followers of Jesus; while others, who had been there, were blotted out: in either case, their names would not be found there.

Hence, also, it is the rule of admission into the New Jerusalem.’”’ So far Mr. Fvuller. that is said is commendatory, unmingled with censure or reproof. Yet even these are warned to expect trials and temptations: and guarded against supineness and neglect. ‘“‘ Behold, I come quickly: hold fast that thou hast, that no man take thy crown.” There is no state to which we may attain in the present life, that does not require watchfulness and prayer. The address to the church of Philadelphia is the only one of the seven epistles whelly commendatory—without reproof or censure. ~The Philadelphia here mentioned is a Greek city, so called, because built by Attalus Philadelphus. It is situated at the foot of mount Tmolus, about 27 miles from Sardis; and was, prior to St.

John’s time, terribly shaken by earthquakes. It was the last of these cities that fell into the hands of the Turks; and has now more remains of Christianity than either of the others. The (Revelation 5)Mr. Lindsay, who visited it in 1816, says there were “about 1000 Christians in it, chiefly Greeks, who, for the most part, speak only Turkish:” also, ‘25 places of worship, five of which are large regular churches. To these there is a regular bishop, with 20 inferior clergy.’ Mr. L. gave them a modern Greek Testament, which was thankfully reay and considered as a treasure. (See Orient. Lit. No. The promise of being made pillars in God’s temple of the New Jerusalem, implies two ideas:—1. Their firmness and stability.

On earth, the strongest pillars may give way; some conqueror may overturn the building, and carry them off, as was the case with those of the first and second temple, in the days of Nebuchadnezzar and the Romans: so, figuratively, no less a pillar in the church than Peter, once gave way; and those who did not, were all removed by death. But when planted in the New Jerusalem, they “shall go no more out” for ever. —2. They are monumental pillars, and inscribed with “ Grace, Grace,” on every side. ‘I will write on him the name of m God—of the city of my God—and my new name;’ al! whic are expressions of the goodness and mercy of God to sinners. The inscription of these names doubtless implies the enrolment of the conquerors as citizens of the heavenly world; and a record of their victory, ‘“‘ by the blood of the Lamb, and by the word of their testimony.”

““ Who then shall conquer? Who maintain the fight 2 Even they who walk by faith, and not by sight; Who, having wash’d their robes, and made them white, Press toward the mark, and see the promis’d land, Not dim and distantly, but near at hand.”—Jane Taylor. Ver. 14-22. Epistle to the church of Laodicea.—This church, and that of Colosse, were, in the time of Paul, sister and we have (on Ezek. (Revelation 1)) supposed their animal forms to represent the qualities of courage, patience, penetration, and benevolence; but whether they form a distinct order of celestial intelligences, er whether they be merely emblematical beings, we presume not to decide. There is no doubt an infinite variety in celestial, as well asin terrestrial beings, These are plainly distinguished from the elders, whom we consider as representatives of the church of God, under both dispensations; and from the great body of angels, which seems to form the outer circle round the throne; and that they are not the representatives of Deity, as some have supposed, is certain, from their worshipping before the throne.

From the part, however, that these hieroglyphical beings take in celebrating redeeming love, many (perhaps the majority of) commentators consider them as representing men rather than angels. This question may be farther considered in the next chapter; in the mean time we remark, that all the beings in heaven, as well as the saints on earth, take a most lively interest in Christ’s redemption, and unite with sacred ardour in his praise. “ © Worthy the Lamb that died,’ they cried, * To be exalted thus:’ * Worthy the Lamb,’ our lips reply, * For he was slain for us.’ ”"— Watts.

Notes on the verses

Ver. 17. The hidden manna.—See (John 6:26), &c.—A white stone.—The ancients used ‘‘ stones” (calculi) to calculate and vote with, by casting them into anurn. In criminal processes, a white stone implied acquittal, and a black one, condemnation; the Greck theta was sometimes engraved upon the latter, and implied death. White stones are also said to have been given to the victors in the Olympic games, with their names (or initials) engraved on them.——A new name.——When persons were raised to new honours, it was customary to confer a mew name. See (Genesis 41:45). 2 Sam. xii, 25. (Daniel 1:7). ——Suving he, &c.—i. e. “except he,” &c. Compare (Revelation 19:12). Ver. 18. Thyatira.—Two grand mistakes have been made relative to this city:—1.

Gibbon (the historian) more than insinuates that the church of Thyatira was not founded in the time of St. John; but this has been refuted at large 2: a learned foreigner, Dr. Stosch.: indeed, the foundation of a church may be plainly traced to the conversion of Lydia and her household, of that city, as recorded in (Acts 16:14-15). (See Erskine’s Sketches of Church Hist.)—2. The other mistake is by Woodhouse, who says, that “at this time no Christians are to be found in the remains of this city;?’ whereas, by the latest accounts, besides the nine mosques, there is a Greek church and an Armenian, with five or six Christian priests. But in 1916, the Christian inhabitants (Christians in name only, it is to be feared) were reckoned at 3000.

he city is called by the Turks Akhisar, (or the white castie,) and is situated on a branch of the Caicus, in an extensive plain, between Pergamos and Sardis, 48 miles S. E. of the former, and 10 hours N. W. of the latter, and about long. 27 49 E. lat. 38 45 N. 1t consists of about 1000 houses, and 200 or 300 huts, but the streets are narrow and dirty, and every thing marks poverty and degradation.—Like jine brass. —See (Revelation 1:15). Ver. 19. And the last to be more than the first.—The reverse of what is said of the Ephesians, ver. 4. Ver. 20. That woman Jezebel.—The woman here alluded to was the wife of Ahab, and the patroness of idolatry; (1 Kings 16:31), &c. Andreas, Bishop of Cegarea, A. D.

500, in a work compiled, as he professes, from the more ancient wiitings of Irenews, and others, his predecessors, explains this Jezebel to mean ‘ae Nicolaiian heresy; and the venerable Bede gives a like exposition. See Woodhouse. Ver 21. I gave er space.— Woodhouse, “‘ time.” Ver. 22. Inia 1 bed—Namely, of deep afiliction. Ver. 23. 1 svi ag onl “slay with death”—a Hebraism, like Gen. ii 17; or pernars ‘° death” may here intend the pestilence, as in (Revelation 6:8), and Ver. 24. Unto you I say, and—Doddridge, ‘‘ even’”—znto the rest.–But some copies omit the copulative; and so Woodhouse, who includes in a pe renthesis the words (“which have not known the depths of Satan, as they speak,’) which renders the sense much clearer: and at the word barden, where we have a full stop, he places only a semicolon, which connects the sentence with the next verse.

As tothe burden here intended, Doddridge, and most others, understand thereby, the doctrines and precepts they had already received: but Lord Barrington (father to the late venerable Bishop of Durham) supposed it to refer to the apostolic decree recorded in (Acts 15:28-29); and we think there is much probability in this conjecture. Ver. 25. Bwt—Woodhouse, “ Only” —that which ye have—the doctrines and precepts which ye have (already) hold fast till I come—that is, either in death or judgment. > Ver. 27. And he shall rule them.—This verse, except the last clause, is an evident quotation from (Psalms 2:9); and is, as such, inclosed in a parenthesis both by Doddridge and Woodhouse—verse 26 connecting with verse 27, as follows: “I will give him power over the nations: (…….- ) even as I have received of my Father.”

Ver. 28. I will give him the morning star—i. e. I will be his light; for Christ assumes this title to himself, (Revelation 22:16). Chap., IIL. Ver. 1. Sardis—[The once proud capital of Lydia, and the residence of its opulent monarchs, is now reduced to a wretched Turkish viii called Sart, the habitation of herdsmen, buffaloes, and oxen situated at fhe foot of mount Tmolus, on the banks of the Pactolus, between 30 and 4¢ milwa east from Smyrna, about long. 285 E. and lat. 3825 N. The ruins of Sardis are peculiarly grand, and lift up their heads, as if to assert their ancient glory; but it now contains not a single Christian family.]—Bagster.—The seven Spirits of God.—See note onchap. i. 4, 20,—And—Doddridge, “ But’’–art dead.—Maimonides states, that it was proverbially said among the Jews, “ that the wicked are dead while they are alive.”

Phi/o says, ‘‘ He who lives a life of sin…… his soy! is dead, and even buried, in his lusts and pussions.”’ See Woodhouse. Compare (1 Timothy 5:6). Ver. 3. Come on thee as a thief.—See (1 Thessalonians 5:1-7)., Ver. 4. A few names—i. e. namesenrolled in the book of life; verse 5.—— Shall walk with me in white—White robes were constantly worn on occasions of festivity, joy, or victory. oe, ‘ aes: Ver. 5. I will not blot—Doddridge says, ‘1 think this plainly implies, that some names shall be blotted out from the book of life; and, consequently, as nothing can occasion an alteration of the decrees of God, 1 think it proves that the book of wife does not signify the catalogue of those whom God has absolutely purposed to save.——I will confess his name.—Compare (Matthew 10:32), Ver. 7. Philadelphia—[So called from its founder, Attalus Philadelphus, still exists in the town called Allah-Shehr, ‘‘ the city of God,’—‘t a column in ascene of ruins.” It is situated on the slopes of three or four hills, the roots ot mount Tmolus, by the river Comeney, 27 miles E. S. E. from Sardis, about long. 28 40, lat. 38 23. The number of houses is said to be about 3,000, of which 250 are Greek, the rest Turkish; and the Christians have 25 places of worship, 5 of them large and regular churches, a resident bishop, and 20 inferior clergy. ]|—B.—He that is holy, he that is true.—Doddridge, ‘* The Holy one, the True One.”’——The key of David.—This represents the Saviour aa steward of the family of God.

See (Isaiah 22:22). (Hebrews 3:2-3). E Ver. 8 An open door—That is, have given thee a sphere of usefulness which none can hinder. ‘ Ver. 9. Synagogue of Satan—i. e. unbelieving and yersecuting Jews. See (Revelation 2:9).— Worship before thy feet—That is, to acknowledge my protecting hand over thee. " ee:. ‘ Ver. 12. A pillar—That is, he shall have an — ao in God’s tem- 17 Because thou sayest, I* am oe and increased with goods, and have need of nothing; sit € with me in my throne, even as I also churches, ((Colossians 2:1),) and, it has been supposed, were, in John’s time, united. The city of Laodicea bordered on the river Lycus, and had been before, and was, probably, in John’s time, rich and flourishing; so completely, however, have been fulfilled the awful threatenings of the Chief and Head of God’s creation, in case of their not repenting, (as they cabiel did not,) that, of the city, nothing remains but ruins, and of Christianity, not a vestige.

‘‘The prayers of the mosque (says Mr. Lindsay) are the only prayers heard near the ruins of Laodicea, on which the threat seems to have been fully executed, in its utter rejection as achurch.” (Orient. Lit. No. 1554.) Our attention is here called to the awful state of this church, and to the offers of mercy here made to them. 1. As the Philadelphian church was Commended without an abating circumstance, so is the Laodicean church censured without a circumstance of palliation. Itis described as lukewarm, neither hot nor cold; and, therefore, nauseating as an emetic. This is the charge of ‘ the faithful and true witness.” Mr. F’uller remarks, ‘‘They may be said to be cold who have no religion, and pretend to none; and they to be hot, who are zealously engaged in Christ’s work: but these people were neither this nor that.

They were not decidedly religious, and yer would not let religion alone.’ Like Israel in the days of Elijah, they were halting between two opinions. “To halt between truth and error, God and the world, is worse, in many respects, than to be openly irreligious……. No man thinks the worse of religion for what he sees in the openly profane; but it is otherwise in respect of religious professors. If he that nameth the name of Christ depart not from iniquity, the honour of Christ is affected by his misconduct.” These men, however, it appears, were wealthy and proud, and (as often is the case with such) withal very ignorant. With such men, to be rich, is almost every thing which they ean desire; but with Christ it is, on the other hand, a great impediment to happiness.

‘‘ How hardly shall they that have riches enter into the kingdom of God!’ ((Mark 10:23).) Difficult as this is, however, it is not impossible. Let but a man be convinced of his spiritual poverty and wretchedness— that he is miserable and blind and naked—and here is the offer of the true gold to enrich him, white raiment to clothe him, and mental eye-salve to open the eyes of his understanding. Nor is this alle these blessings are not only offered, but urged. “Behold, I stand at the door and knock: if any man shall hear my voice, and open the door, I will come in unto him and sup with him.” When Christ comes to be a guest, he always brings his provisions with him, and therefore it is added, ‘t And he with me?’ in which it is evident enough, that he alludes to the enjoyment of the heavenly state.

‘“‘To him that overcometh,” it is added, “will I grant to sit with me on my throne, even asI also overcame, and am set down with my Father on his throne.” Here is counsel !—here is warning !—here is encouragement!—‘ He that hath an ear to hear, let him hear what the Spirit saith unto the churches !” Chap.1V. Ver. 1—11. Vision of the celestial throne, and ple above, and for ever remain a monument of his grace ——The New Jeru salem.—See (Galatians 4:26). (Hebrews 11:10-16). Ver. 16. I will spew.—Doddridge, “ cast.’” Woodhouse, “ nauseate.” Ver. 18. I cownsel thee to bwy.—See (Isaiah 55:1, 4). Gold tried in the fire. —See 1 Peter i. 7.— And white raiment—* which 1s the righteousness of the saints.” (Revelation 19)

8. Ver 19. As many as Ilove.—Compare (Hebrews 12:5-12). Ver. 20. Sup— The kingdom of Christ is described as a feast. He is the bridegroom, and his servants sit in his house to a late hour, waiting his arrival; when returning from the wedding, according to Eastern custom, he knocketh, and they open to him, and he maketh them sit down to meat.” — Woodhouse. See (Luke 12:36), &c.