Revelation 3

Chap. III. ver. 1. — the church in Sardis] Sardis,

once the renowned capital of Cressus and the rich Lydian kings, is now no longer worthy of the name of a city, being nothing more than an ignoble village, with low and wretched cottages; yet the great extent and grandeur of the ruins abundantly shew how large and beautiful a city it was formerly. The Turks have only one moque here, perverted to that use, from being a Christian church. Very few Christians are to be found here, and these sustain a miserable servitude, being without a church or priest. Such is the deplorable state of this once most glorious city; but “her works were not found perfect;” that is, they were found blameable “before God.” she was dead even while she lived, and she is punished accordingly. Bp. Newton.

— that thou hast a name that thou livest, &c.] Though thou carriest a mighty name in the world, yet thou hvest not in the purity of Christianity, but art really dead to all the true virtue and power of it. Pyle. By a metaphor frequent in Scripture, a person living in the defilements of the world, in whom the spiritual life in Christ hath little or no vigour, is said to be dead while he liveth. Dean Woodhouse.

— I will write upon him &c.] The meaning of this allusion to inscriptions usual on pillars, which sometimes expressed the privileges granted to cities, sometimes the names of benefactors, in memory of privileges granted, is, to shew the great privileges and happiness of the faithful members of the church, in the constant favour of God. Thus the happiness of the church is expressed in ancient prophecy, Exek. xlviii. 35. Lowman.

— the city of my God, which is new Jerusalem.] The numerous prophecies, which foretell the great and everlasting glory to Jerusalem, have not been fulfilled in the literal Jerusalem; nor can be so fulfilled, without contradicting other predictions, especially those of our Lord, which have denounced its ruin. They remain therefore to be fulfilled in a spiritual sense; in that sense which St. Paul points out to us, when, in opposition to Jerusalem that now is, and is in bondage with her children, he presents to our view “Jerusalem which is above, which is free, which is the mother of us all.” This is the city which Abraham looked to, “a building not made with hands, whose builder and maker is God,” Gal. iv. 24—27; Heb. xi. 10—16; xii. 23—24; xiii. 14; even the heavenly Jerusalem, whose splendour will be displayed in the concluding chapters of the book. Dean Woodhouse. See the notes on chap. xvi.

— my new name.] That of “King of kings and Lord of lords,” which He puts on, on entering into the new Jerusalem. Daubus.

— saith the Amen.] The word Amen imports truth and certainty. “The Amen,” He whose promises will be most strictly fulfilled. See 2 Cor. i. 20. The words which follow, “the faithful and true witness,” have the same meaning with this, and explain it. It implies that the profession and promises of God are true, steadfast, and certain. Daubus, Dean Woodhouse.

— the beginning of the creation of God.] He, by whom God made all things, “the firstborn of every creature,” Col. i. 15, 16. Pyle.

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2. — strengthen the things — that are ready to die.] Confirm those good principles and dispositions, which are grown so weak as to be nearly extinguished. Lowman.

2.—a throne] This representation has a close resemblance to what it pleases the Holy Spirit to dis-

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3. Remember therefore how thou hast received &c.] The fault of Sardis was not heresy, or corruption of doctrine; it was negligence and supineness: she knew the will of her Lord, but did it not. She is therefore called upon to remember the doctrines she had received, and to bring them into practice. Dean Woodhouse.

— as a thief.] That is, suddenly and unexpectedly. Abp. Newcome. I will seize thee by unexpected judgments. Bp. Hall.

3. And he that sat was to look upon &c.] The Person who appeared to sit on the throne made a very majestic and glorious appearance, with a lustre, that may be expressed to common conceptions by the precious stones which the greatest princes of this world were wont to use as their ornaments, when they appeared with their highest grandeur and magnificence. Looman.

—jasper] It has been much doubted what precious stone is here intended by the “jasper.” Many suppose the diamond to be meant; principally because it is stated at chap. xxi. 11, to be “clear as crystal.” Schleumer.

—sardine stone:] This precious stone is of a red flame colour, and derives its name from the island of Sardinia, where it is found. Schleumer.

—a rainbow round about the throne.] The rainbow being a token of His mercy and faithfulness to Christians, as it was originally to all mankind after the flood, Gen. ix. 9—17. Pyle.

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4. Thou hast a few names — which have not &c.] Thou hast a few who have preserved themselves from the common corruption, who have kept their purity, and acted in a manner suitable to their Christian profession; these I will account worthy of great honour and happiness, and I will confer upon them distinguishing marks of favour. Lowman.

— shall walk with me in white.] White or shining garments were marks of favour and honour. Under the law, the garments of the priests were white; and so

were also those worn in the courts of princes. A white garment is also an emblem of purity, and therefore interpreted at chap. xix. 8. of “the righteousness of saints.” Hence we see the propriety of this emblem to express the peculiar favour to those who remained constant in the purity of Christian faith and worship. Lowman.

4.—I saw four and twenty elders] These, answering to the twenty-four heads of the courses of the Jewish priests, were to signify the ministers and pastors of the New Testament. They appeared clad in white to denote the sacredness of their function, and the purity of life to which they were so strictly obliged. And their heads had “crowns of gold,” to shew their superiority over the Jewish priests; because Christ has made them a royal priesthood. See 1 Pet. ii. 9. “Kings and priests unto God.” Pyle.

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5. — the book of life.] This expression is taken from the custom of registering in a book the names of the freemen of a city; which names were kept in, or struck out, according as they deserved by their behaviour in observing or breaking the laws. Pyle.

The King of heaven, of the new Jerusalem, engages to preserve in His register and enrolment, in the book of life, the names of those who, like the good Sardians, in a corrupted and supine society shall preserve their allegiance and a faithful discharge of Christian duties. He will own them as His fellow-citizens before men and angels. Dean Woodhouse.

5.—lightnings and thunderings] With such terrific pomp the Majesty of God appeared at Mount Sinai; and thus it is frequently represented in the book of Psalms. Dean Woodhouse.

—seven lamps of fire] Answering to the seven lights of the candlestick in the tabernacle. Pyle.

—which are the seven Spirits] See note at chap. i. 4. Under this symbol was represented the Holy Spirit of God. Dean Woodhouse.

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6.—was a sea of glass] Answering to the great molten sea, or laver, in Solomon’s temple. Pyle.

—in the midst of the throne, and round about &c.] The description seems to represent, that they were placed in a circle round the throne, their bodies being

Anno DOMINI 94.

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7. — the church in Philadelphia] Philadelphia was so called from its founder, Attalna Philadelphia, being distant from Sardis about twenty-seven miles to the south-east. It still retains the form of a city with some little trade. God has been pleased to preserve some few in it to make profession of the Christian faith, since it contains about two hundred houses of Christians, and four churches. Next to Smyrna, this city has the greatest number of Christians; and Christ has promised a more particular protection to it, ver. 10, &c. Bp. Newton.

— he that is holy.] This epithet belongs appropriately to the Deity; He alone is holy, the holy One, Exod. xxviii. 36; Isai. vi. 3. Thus it belongs to the only-begotten Son, as partaking the nature of the Father, Ps. xvi. 10; Luke iv. 34; Acts iii. 14. Dean Woodhouse.

— he that is true.] That is faithful and steady in fulfilling His promises to His servants, and executing His threats upon His enemies. Pyle.

— he that hath the key of David, &c.] He who hath received all power and authority in the spiritual kingdom, as the promised Son of David, so that none can exclude from the privileges of that kingdom, those whom He shall receive into it, and none can confer them on those to whom He shall by His word, and judgment agreeable to it, deny them. Lowman. To bear the keys,

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8. — I have set before thee an open door.] St. Paul uses this metaphor, to signify the free exercise and propagation of the Gospel, Acts xiv. 27; 1 Cor. xvi. 9; 2 Cor. ii. 12. Daubus. I have given thee a great opportunity of propagating my Gospel, and of improving thyself in holiness: nor shall it be taken from thee, for thou hast been faithful to My religion, though in a weak state of worldly power, greatness, and riches, and hast not given up My authority, or the obligation of My doctrines, to any of the prevailing corruptions. Lowman.

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9. Behold, I will make them &c.] Respecting the false Jews here mentioned, see chap. ii. 9. A complete triumph over these pretended saints is promised to this humble church; and it probably took place in those early times, of which so little history remains. Dean Woodhouse.

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10. — I also will keep thee.] This promise also, in favour of the church of Philadelphia, was probably fulfilled in some subsequent persecution, of which we have no special account. Dean Woodhouse. Perhaps “this hour of temptation” which was to come upon all the world, related to the persecution under Trajan, which was greater and more extensive than the preceding persecutions under Nero and Domitian. Lowman.

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11. Behold, I come &c.] Let no persecuted Christian think it long before this great work is done. I will assuredly and unexpectedly appear the Deliverer of My Church, the King of a glorious and perfect kingdom, in the proper season appointed by Divine wisdom. Let every one therefore hold fast his integrity, and not lose his reward at the glorious time of recomence. Pyle.

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12. Him that overcometh will I make a pillar &c.] As the pillars of a sumptuous temple are both the strength and ornament of it, so shall all, who steadily suffer in My name, and overcome the lusts and temptations of this world, be esteemed worthy to be members of My future church, triumphant and glorious, wherein they shall remain in uninterrupted felicity, as they have been the honour and ornaments of it in the present state of trial. And, as it has been the custom to engrave upon the pillars of lofty buildings the names and achieve-

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14. — the church of the Laodiceans.] Laodicea lay south of Philadelphia, in the way to return to Ephesus. And thus it appears, as is seen by inspecting the maps, that the seven churches lie in a circular form, so that the natural progress was from Ephesus to Smyrna, and then successively to Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, and so round to Ephesus again, which is the order that St. John has observed in addressing them, and which probably was the circuit which he took in his visitation. That there was a flourishing church at Laodicea in the primitive times of Christianity, is evident from St. Paul’s Epistle to the Colossians, in which frequent mention is made of the Laodiceans. But the doom of Laodicea seems to have been more severe and terrible than that of almost any other of the seven churches. For it is now utterly destroyed and forsaken of men, and is become an habit-

Anno DOMINI 96. or reproof to the angels of the churches. Anne DOMINI 96.

These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

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15. — thou art neither cold nor hot.] That is, thou art in a strange indifference and unconcern about the true ends and purposes of religion upon thy heart and practice. Pyle.

Many are the professed Christians in all countries, as well as in Laodicea, who, contented to be named after their Redeemer, are indifferent to their actions and their consequences. Supposing themselves rich in His merits, and wanting nothing, they fall into a sort of lifeless Christianity, which must needs be disgusting to that zealous Master, who suffered so much for them, laying so fair a foundation for their active exertions. Here He calls upon such persons to examine their situation; they are poor, instead of rich, naked instead of clothed, and blind, that is, wilfully ignorant. Dean Woodhouse.

Religion is the great ornament and glory of human nature, that which principally distinguishes men from the inferiour orders of creatures, and upon which alone are grounded all hopes of life and happiness hereafter, when this transitory world shall have passed away. In a matter of such importance, it is truly wonderful that any one, who calls himself a reasonable creature, should be careless or indifferent; careless whether he has any religion or none, indifferent whether the religion which he professes be true or false; careless, when he has embraced the true religion, whether he make any improvement in his practice answerable to it or not. These words of reproof sent to the church of Laodicea are written also for our admonition. Dr. S. Clarke.

— I would thou wert cold or hot.] This expression does not imply that Christ approves of coldness in religious matters absolutely, but that lukewarmness therein is a worse disposition than absolute coldness. Daubus. No profession of religion at all is, on some accounts, preferable to an insincere profession of it; men are more likely to be brought to a sense of religion, when

as yet they have none, than when they satisfy themselves with a form of religion without the power; which seems to be the temper which Christ condemns in this church. Lowman.

Coldness, though not better in itself than lukewarmness, might sooner have led the church of Laodicea to repentance. Dr. H. More.

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16. — I will spue thee &c.] I will cast thee off with the utmost indignation and aversion. Pyle.

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17. Because thou sayest, I am rich, &c.] Because thou imaginest thyself to be in so good a state as to want nothing, and knowest not that thou art indeed in want of all things truly good; that thou art poor in the fruits of righteousness, ignorant of the true perfection of religion, destitute of the righteousness that is of God by faith to forgive and cover thy sins, and of the image of God to adorn thy soul. Lowman.

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18. — to buy of me gold tried in the fire.] “Buy,” that is, obtain in preference to worldly riches, “gold tried in the fire,” that is, such virtue as will stand the fiery trial, or such as men possess after severe trials, assisted by the Divine grace. Dean Woodhouse.

Every part of our Lord’s advice in this verse bears reference to the false presumptions mentioned in the last verse, and the real wants, as he was poor, and naked, and blind. Daubus.

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20. Behold, I stand &c.] This verse may thus be paraphrased: Thou seest that I am willing to make the first advances towards a sinner, to bring him to repentance. If therefore thou or any man hearken unto Me, and follow My counsel, I will be ready to receive his worship and obedience, and I will return his kindness by receiving him to share of My glory, and enjoy it in the same manner as I do. Daubus.

— and will sup] The kingdom of Christ is described as a feast to all people, Iasi. xxv. 6; Matt. viii. 11. He is the bread of life, and none, who come to Him, shall hunger or thirst, John vi. 35; Rev. vii. 16. It may be said, If Christ prepares the supper, why is He represented as standing at the door, and knocking for entrance? But this is agreeable to the office He bears in the allegory or parable, Luke xii. 36—38. 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 cometh and knocketh,” and they open to Him, and He maketh them to sit down to meat. See also John xiv. 23, which likewise tends to illustrate this passage. Dean Woodhouse.

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21. — to sit with me in my throne.] This is the last 3 G 2 John seeth the throne of God. The four and twenty elders. Anno DOMINI 94.

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22. He that hath an ear, &c.] It hath appeared what is the present state and condition of these once glorious and flourishing churches: and there cannot be a stronger proof of the truth of prophecy, nor a more effectual warning to other Christians. The present appearance of these churches, as Wheeler the Eastern traveller says, should make us, who yet enjoy the Divine mercies, to tremble; and, seeing the axe has thus been laid to the root of the tree, should make us repent and turn to God, lest we likewise perish. We may truly say, that “all these things happened to them for ensamples, and they are written for our admonition,” 1 Cor. x. 11, 12. Bp. Newton.

Chap. IV. After the first terrestrial vision, others, still more amazing, were vouchsafed to the enraptured Apostle by successive openings in heaven, affording new and more extended prospects of futurity: 1st, A door was opened in heaven, which gave him a view of the spiritual church and worship, Rev. iv. 1. 2dly, The spiritual sanctuary was opened, Rev. xi. 19. 3dly, Again, Rev. xv. 5. And 4thly, Heaven itself was fully opened, chap. xix. 11. Hence, the remainder of the book naturally resolves itself into four celestial visions. The first and grand vision begins at chap. iv, and ends at chap. xi. 18; the second begins at chap. xi. 19, and ends at chap. xiv. 20; the third begins at chap. xv, and ends at chap. xix. 10; and the fourth begins at chap. xix. 11, and ends at chap. xxii. 5. Dr. Hales.

Ver. 1.—a door was opened in heaven.] The same kind of opening in the heavens is described by other Prophets, who were favoured with such visions. See Exch. i. 1; x. 1. Dean Woodhouse.