mh_parser/scraps/Rev_3_14-Rev_3_22.html

<p>We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of <i>the seven golden candlesticks</i>, for a corrupt church may still be a church. Here we have, as before,</p>
<p class="tab-1">I. The inscription, to whom, and from whom. 1. To whom: <i>To the angel of the church of Laodicea</i>. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in <i>the epistle to the Colossians</i>, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of <i>the wrath of the Lamb</i>. 2. From whom this message was sent. Here our Lord Jesus styles himself <i>the Amen, the faithful and true witness, the beginning of the creation of God</i>. (1.) <i>The Amen</i>, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. (2.) <i>The faithful and true witness</i>, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors. (3.) <i>The beginning of the creation of God</i>, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in <a class="bibleref" title="Rev.1.5" href="/passage/?search=Rev.1.5">Rev. 1:5</a>; whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself.</p>
<p class="tab-1">II. The subject-matter, in which observe,</p>
<p class="tab-1">1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: <i>Thou art neither cold nor hot</i>, but worse than either; <i>I would thou wert cold or hot</i>, <a class="bibleref" title="Rev.3.15" href="/passage/?search=Rev.3.15">Rev. 3:15</a>. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: <i>Why halt you between two opinions? If God be God, follow him; if Baal</i> (be God), <i>follow him</i>. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.</p>
<p class="tab-1">2. A severe punishment threatened: <i>I will spue thee out of my mouth</i>. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness <i>charity, meekness, moderation</i>, and <i>a largeness of soul</i>; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.</p>
<p class="tab-1">3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: <i>Because thou sayest, I am rich, and increased with goods</i>, etc., <a class="bibleref" title="Rev.3.17" href="/passage/?search=Rev.3.17">Rev. 3:17</a>. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them. (1.) The high thoughts they had of themselves: <i>Thou sayest, I am rich, and increased with goods, and have need of nothing</i>, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls. (2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were <i>wretched, and miserable, and poor, and blind, and naked</i>. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For, [1.] They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [2.] They were <i>blind</i>; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually. [3.] They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.</p>
<p class="tab-1">4. We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: <i>I counsel thee to buy of me</i>, etc., <a class="bibleref" title="Rev.3.18" href="/passage/?search=Rev.3.18">Rev. 3:18</a>. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner’s case; as here, [1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. <i>First</i>, Where they might have them—from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. <i>Secondly</i>, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, <i>without money and without price</i>, <a class="bibleref" title="Isa.55.1" href="/passage/?search=Isa.55.1">Isa. 55:1</a>. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. “Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure.” [2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them—his own imputed righteousness for justification and the garments of holiness and sanctification. [3.] They were blind; and he <i>counsels them to buy of him eye-salve, that they might see</i>, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual.</p>
<p class="tab-1">5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, <a class="bibleref" title="Rev.3.19,Rev.3.20" href="/passage/?search=Rev.3.19,Rev.3.20"><span class="bibleref" title="Rev.3.19">Rev. 3:19</span>, <span class="bibleref" title="Rev.3.20">20</span></a>. He tells them, (1.) It was given them in true and tender affection: “<i>Whom I love, I rebuke and chasten</i>. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin.” Sinners ought to take the rebukes of God’s word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy. (2.) If they would comply with his admonitions, he was ready to make them good to their souls: <i>Behold, I stand at the door and knock</i>, etc., <a class="bibleref" title="Rev.3.20" href="/passage/?search=Rev.3.20">Rev. 3:20</a>. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ!</p>
<p class="tab-1">III. We now come to the conclusion of this epistle; and here we have as before,</p>
<p class="tab-1">1. The promise made to the overcoming believer. It is here implied, (1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? <i>They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne</i>, <a class="bibleref" title="Rev.3.21" href="/passage/?search=Rev.3.21">Rev. 3:21</a>. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] That he overcame them all, and was more than a conqueror. [3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then <i>pignus reposcere—he demands the pledge</i>, to appear in his divine glory equal to the Father. [4.] That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head.</p>
<p class="tab-1">2. All is closed up with the general demand of attention (<a class="bibleref" title="Rev.3.22" href="/passage/?search=Rev.3.22">Rev. 3:22</a>), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God’s dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, <i>If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ</i>? <a class="bibleref" title="1Pet.4.17" href="/passage/?search=1Pet.4.17">1 Pet. 4:17</a>. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part.</p>