mh_parser/vol_split/66 - Revelation/Chapter 3.xml

<div2 id="Rev.iv" n="iv" next="Rev.v" prev="Rev.iii" progress="95.30%" title="Chapter III">
<h2 id="Rev.iv-p0.1">R E V E L A T I O N.</h2>
<h3 id="Rev.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Rev.iv-p1">Here we have three more of the epistles of Christ
to the churches: I. To Sardis, <scripRef id="Rev.iv-p1.1" osisRef="Bible:Rev.3.1-Rev.3.6" parsed="|Rev|3|1|3|6" passage="Re 3:1-6">ver.
1-6</scripRef>. II. To Philadelphia, <scripRef id="Rev.iv-p1.2" osisRef="Bible:Rev.3.7-Rev.3.13" parsed="|Rev|3|7|3|13" passage="Re 3:7-13">ver. 7-13</scripRef>. III. To Laodicea, <scripRef id="Rev.iv-p1.3" osisRef="Bible:Rev.3.14-Rev.3.22" parsed="|Rev|3|14|3|22" passage="Re 3:14-22">ver. 14, to the end</scripRef>.</p>
<scripCom id="Rev.iv-p1.4" osisRef="Bible:Rev.3" parsed="|Rev|3|0|0|0" passage="Re 3" type="Commentary"/>
<scripCom id="Rev.iv-p1.5" osisRef="Bible:Rev.3.1-Rev.3.6" parsed="|Rev|3|1|3|6" passage="Re 3:1-6" type="Commentary"/><div class="Commentary" id="Bible:Rev.3.1-Rev.3.6">
<h4 id="Rev.iv-p1.6">The Church in Sardis. (<span class="smallcaps" id="Rev.iv-p1.7">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iv-p2">1 And unto the angel of the church in Sardis
write; These things saith he that hath the seven Spirits of God,
and the seven stars; I know thy works, that thou hast a name that
thou livest, and art dead.   2 Be watchful, and strengthen the
things which remain, that are ready to die: for I have not found
thy works perfect before God.   3 Remember therefore how thou
hast received and heard, and hold fast, and repent. If therefore
thou shalt not watch, I will come on thee as a thief, and thou
shalt not know what hour I will come upon thee.   4 Thou hast
a few names even in Sardis which have not defiled their garments;
and they shall walk with me in white: for they are worthy.   5
He that overcometh, the same shall be clothed in white raiment; and
I will not blot out his name out of the book of life, but I will
confess his name before my Father, and before his angels.   6
He that hath an ear, let him hear what the Spirit saith unto the
churches.</p>
<p class="indent" id="Rev.iv-p3">Here is, I. The preface, showing, 1. To
whom this letter is directed: <i>To the angel of the church of
Sardis,</i> an ancient city of Lydia, on the banks of the mountain
Tmolus, said to have been the chief city of Asia the Less, and the
first city in that part of the world that was converted by the
preaching of John; and, some say, the first that revolted from
Christianity, and one of the first that was laid in its ruins, in
which it still lies, without any church or ministry. 2. By whom
this message was sent—the Lord Jesus, who here assumes the
character of him <i>that hath the seven spirits of God, and the
seven stars,</i> taken out of <scripRef id="Rev.iv-p3.1" osisRef="Bible:Rev.1.4" parsed="|Rev|1|4|0|0" passage="Re 1:4"><i>ch.</i>
i. 4</scripRef>, where <i>the seven spirits are said to be before
the throne.</i> (1.) He hath the seven spirits, that is, the Holy
Spirit with his various powers, graces, and operations; for he is
personally one, though efficaciously various, and may be said here
to be seven, which is the number of the churches, and of the angels
of the churches, to show that to every minister, and to every
church, there is a dispensation and measure of the Spirit given for
them to profit withal—a stock of spiritual influence for that
minister and church to improve, both for enlargement and
continuance, which measure of the Spirit is not ordinarily
withdrawn from them, till they forfeit it by misimprovement.
Churches have their spiritual stock and fund, as well as particular
believers; and, this epistle being sent to a languishing ministry
and church, they are very fitly put in mind that Christ has the
seven spirits, the Spirit without measure and in perfection, to
whom they may apply themselves for the reviving of his work among
them. (2.) He hath the seven stars, the angels of the churches;
they are disposed of by him, and accountable to him, which should
make them faithful and zealous. He has ministers to employ, and
spiritual influences to communicate to his ministers for the good
of his church. The Holy Spirit usually works by the ministry, and
the ministry will be of no efficacy without the Spirit; the same
divine hand holds them both.</p>
<p class="indent" id="Rev.iv-p4">II. The body of this epistle. There is this
observable in it, that whereas in the other epistles Christ begins
with commending what is good in the churches, and then proceeds to
tell them what is amiss, in this (and in the epistle to Laodicea)
he begins,</p>
<p class="indent" id="Rev.iv-p5">1. With a reproof, and a very severe one:
<i>I know thy works, that thou hast a name that thou livest, and
art dead.</i> Hypocrisy, and a lamentable decay in religion, are
the sins charged upon this church, by one who knew her well, and
all her works. (1.) This church had gained a great reputation; it
had a name, and a very honourable one, for a flourishing church, a
name for vital lively religion, for purity of doctrine, unity among
themselves, uniformity in worship, decency, and order. We read not
of any unhappy divisions among themselves. Every thing appeared
well, as to what falls under the observation of men. (2.) This
church was not really what it was reputed to be. They had a name to
live, but they were dead; there was a form of godliness, but not
the power, <i>a name to live,</i> but not a principle of life. If
there was not a total privation of life, yet there was a great
deadness in their souls and in their services, a great deadness in
the spirits of their ministers, and a great deadness in their
ministrations, in their praying, in their preaching, in their
converse, and a great deadness in the people in hearing, in prayer,
and in conversation; what little life was yet left among them was,
in a manner, expiring, ready to die.</p>
<p class="indent" id="Rev.iv-p6">2. Our Lord proceeds to give this
degenerate church the best advice: <i>Be watchful, and strengthen
the things,</i> &amp;c., <scripRef id="Rev.iv-p6.1" osisRef="Bible:Rev.3.2" parsed="|Rev|3|2|0|0" passage="Re 3:2"><i>v.</i>
2</scripRef>. (1.) He advises them to be upon their watch. The
cause of their sinful deadness and declension was that they had let
down their watch. Whenever we are off our watch, we lose ground,
and therefore must return to our watchfulness against sin, and
Satan, and whatever is destructive to the life and power of
godliness. (2.) To strengthen the things that remain, and that are
ready to die. Some understand this of persons; there were some few
who had retained their integrity, but they were in danger of
declining with the rest. It is a difficult thing to keep up to the
life and <i>power of godliness</i> ourselves, when we see a
universal deadness and declension prevailing round about us. Or it
may be understood of practices, as it follows: <i>I have not found
thy works perfect before God,</i> not filled up; there is something
wanting in them; there is the shell, but not the kernel; there is
the carcase, but not the soul—the shadow, but not the substance.
The inward thing is wanting, thy works are hollow and empty;
prayers are not filled up with holy desires, alms-deeds not filled
up with true charity, sabbaths not filled up with suitable devotion
of soul to God; there are not inward affections suitable to outward
acts and expressions. Now when the spirit is wanting the form
cannot long subsist. (3.) To recollect themselves, and <i>remember
how they have received and heard</i> (<scripRef id="Rev.iv-p6.2" osisRef="Bible:Rev.3.3" parsed="|Rev|3|3|0|0" passage="Re 3:3"><i>v.</i> 3</scripRef>); not only to remember what they
had received and heard, what messages they had received from God,
what tokens of his mercy and favour towards them, what sermons they
had heard, but how they had received and heard, what impressions
the mercies of God had made upon their souls at first, what
affections they felt working under their word and ordinances, the
love of their espousals, the kindness of their youth, how welcome
the gospel and the grace of God were to them when they first
received them. <i>Where is the blessedness they then spoke of?</i>
(4.) To hold fast what they had received, that they might not lose
all, <i>and repent</i> sincerely that they had lost so much of the
life of religion, and had run the risk of losing all.</p>
<p class="indent" id="Rev.iv-p7">3. Christ enforces his counsel with a
dreadful threatening in case it should be despised: <i>I will come
unto thee as a thief, and thou shalt not know the hour,</i>
<scripRef id="Rev.iv-p7.1" osisRef="Bible:Rev.3.3" parsed="|Rev|3|3|0|0" passage="Re 3:3"><i>v.</i> 3</scripRef>. Observe, (1.)
When Christ leaves a people as to his gracious presence, he comes
to them in judgment; and his judicial presence will be very
dreadful to those who have sinned away his gracious presence. (2.)
His judicial approach to a dead declining people will be
surprising; their deadness will keep them in security, and, as it
procures an angry visit from Christ to them, it will prevent their
discerning it and preparing for it. (3.) Such a visit from Christ
will be to their loss; he will come as a thief, to strip them of
their remaining enjoyments and mercies, not by fraud, but in
justice and righteousness, taking the forfeiture they have made of
all to him.</p>
<p class="indent" id="Rev.iv-p8">4. Our blessed Lord does not leave this
sinful people without some comfort and encouragement: <i>In the
midst of judgment he remembers mercy</i> (<scripRef id="Rev.iv-p8.1" osisRef="Bible:Rev.3.4" parsed="|Rev|3|4|0|0" passage="Re 3:4"><i>v.</i> 4</scripRef>), and here (1.) He makes honourable
mention of the faithful remnant in Sardis, though but small:
<i>Thou hast a few names in Sardis which have not defiled their
garments;</i> they had not given into the prevailing corruptions
and pollution of the day and place in which they lived. God takes
notice of the smallest number of those who abide with him; and the
fewer they are the more precious in his sight. (2.) He makes a very
gracious promise to them: <i>They shall walk with me in white, for
they are worthy</i>—in the <i>stola,</i> the white robes of
justification, and adoption, and comfort, or in the white robes of
honour and glory in the other world. They shall walk with Christ in
the pleasant walks of the heavenly paradise; and what delightful
converse will there be between Christ and them when they thus walk
together! This is an honour proper and suitable to their integrity,
which their fidelity has prepared them for, and which it is no way
unbecoming Christ to confer upon them, though it is not a legal but
a gospel worthiness that is ascribed to them, not merit but
meetness. Those who walk with Christ in the clean garments of real
practical holiness here, and keep themselves unspotted from the
world, shall walk with Christ in the white robes of honour and
glory in the other world: this is a suitable reward.</p>
<p class="indent" id="Rev.iv-p9">III. We now come to the conclusion of this
epistle, in which, as before, we have,</p>
<p class="indent" id="Rev.iv-p10">1. A great reward promised to the
conquering Christian (<scripRef id="Rev.iv-p10.1" osisRef="Bible:Rev.3.5" parsed="|Rev|3|5|0|0" passage="Re 3:5"><i>v.</i>
5</scripRef>), and it is very much the same with what has been
already mentioned: <i>He that overcometh shall be clothed in white
raiment.</i> The purity of grace shall be rewarded with the perfect
purity of glory. Holiness, when perfected, shall be its own reward;
glory is the perfection of grace, differing not in kind, but in
degree. Now to this is added another promise very suitable to the
case: <i>I will not blot his name out of the book of life, but will
confess his name before my Father, and before his angels.</i>
Observe, (1.) Christ has his book of life, a register and roll of
all who shall inherit eternal life. [1.] The book of eternal
election. [2.] The book of remembrance of all those who have lived
to God, and have kept up the life and power of godliness in evil
times. (2.) Christ will not blot the names of his chosen and
faithful ones out of this book of life; men may be enrolled in the
registers of the church, as baptized, as making a profession, as
having a name to live, and that name may come to be blotted out of
the roll, when it appears that it was but a name, a name to live,
without spiritual life; such often lose the very name before they
die, they are left of God to blot out their own names by their
gross and open wickedness. But the names of those that overcome
shall never be blotted out. (3.) Christ will produce this book of
life, and confess the names of the faithful who stand there, before
God, and all the angels; he will do this as their Judge, when the
books shall be opened; he will do this as their captain and head,
leading them with him triumphantly to heaven, presenting them to
the Father: <i>Behold me, and the children that thou hast given
me.</i> How great will this honour and reward be!</p>
<p class="indent" id="Rev.iv-p11">2. The demand of universal attention
finishes the message. Every word from God deserves attention from
men; that which may seem more particularly directed to one body of
men has something in it instructive to all.</p>
</div><scripCom id="Rev.iv-p11.1" osisRef="Bible:Rev.3.7-Rev.3.13" parsed="|Rev|3|7|3|13" passage="Re 3:7-13" type="Commentary"/><div class="Commentary" id="Bible:Rev.3.7-Rev.3.13">
<h4 id="Rev.iv-p11.2">The Church in Philadelphia. (<span class="smallcaps" id="Rev.iv-p11.3">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iv-p12">7 And to the angel of the church in Philadelphia
write; These things saith he that is holy, he that is true, he that
hath the key of David, he that openeth, and no man shutteth; and
shutteth, and no man openeth;   8 I 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.   9 Behold, 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.   10 Because thou hast kept the word
of my patience, I also will keep thee from the hour of temptation,
which shall come upon all the world, to try them that dwell upon
the earth.   11 Behold, I come quickly: hold that fast which
thou hast, that no man take thy crown.   12 Him that
overcometh will I make a pillar in the temple of my God, and he
shall go no more out: and I will write upon him the name of my God,
and the name of the city of my God, <i>which is</i> new Jerusalem,
which cometh down out of heaven from my God: and <i>I will write
upon him</i> my new name.   13 He that hath an ear, let him
hear what the Spirit saith unto the churches.</p>
<p class="indent" id="Rev.iv-p13">We have now come to the sixth letter, sent
to one of the Asian churches, where observe,</p>
<p class="indent" id="Rev.iv-p14">I. The inscription, showing,</p>
<p class="indent" id="Rev.iv-p15">1. For whom it was more immediately
designed: <i>The angel of the church of Philadelphia;</i> this also
was a city in Asia Minor, seated upon the borders of Mysia and
Lydia, and had its name from that brotherly love for which it was
eminent. We can hardly suppose that this name was given to it after
it received the Christian religion, and that it was so called from
that Christian affection that all believers have, and should have,
one for another, as the children of one Father and the brethren of
Christ; but rather that it was its ancient name, on account of the
love and kindness which the citizens had and showed to each other
as a civil fraternity. This was an excellent spirit, and, when
sanctified by the grace of the gospel, would render them an
excellent church, as indeed they were, for here is no one fault
found with this church, and yet, doubtless, there were faults in it
of common infirmity; but love covers such faults.</p>
<p class="indent" id="Rev.iv-p16">2. By whom this letter was signed; even by
the same Jesus who is alone the universal head of all the churches;
and here observe by what title he chooses to represent himself to
this church: <i>He that is holy, he that is true, he that hath the
key of David,</i> &amp;c. You have his personal character: <i>He
that is holy</i> and <i>he that is true,</i> holy in his nature,
and therefore he cannot but be true to his word, for he hath spoken
in his holiness; and you have also his political character: <i>He
hath the key of David, he openeth, and no man shutteth; he hath the
key of the house of David,</i> the key of government and authority
in and over the church. Observe, (1.) The acts of his government.
[1.] He opens. He opens a door of opportunity to his churches; he
opens a door of utterance to his ministers; he opens a door of
entrance, opens the heart; he opens a door of admission into the
visible church, laying down the terms of communion; and he opens
the door of admission into the church triumphant, according to the
terms of salvation fixed by him. [2.] He shuts the door. When he
pleases, he shuts the door of opportunity and the door of
utterance, and leaves obstinate sinners shut up in the hardness of
their hearts; he shuts the door of church-fellowship against
unbelievers and profane persons; and he shuts the door of heaven
against the foolish virgins who have slept away their day of grace,
and against the workers of iniquity, how vain and confident soever
they may be. (2.) The way and manner in which he performs these
acts, and that is absolute sovereignty, independent upon the will
of men, and irresistible by the power of men: <i>He openeth, and no
man shutteth; he shutteth, and no man openeth;</i> he works to will
and to do, and, when he works, none can hinder. These were proper
characters for him, when speaking to a church that had endeavoured
to be conformed to Christ in holiness and truth, and that had
enjoyed a wide door of liberty and opportunity under his care and
government.</p>
<p class="indent" id="Rev.iv-p17">II. The subject-matter of this epistle,
where,</p>
<p class="indent" id="Rev.iv-p18">1. Christ puts them in mind of what he had
done for them: <i>I have set before thee an open door, and no man
can shut it,</i> <scripRef id="Rev.iv-p18.1" osisRef="Bible:Rev.3.8" parsed="|Rev|3|8|0|0" passage="Re 3:8"><i>v.</i> 8</scripRef>.
I have set it open, and kept it open, though there be many
adversaries. Learn here, (1.) Christ is to be acknowledged as the
author of all the liberty and opportunity his churches enjoy. (2.)
He takes notice and keeps account, how long he has preserved their
spiritual liberties and privileges for them. (3.) Wicked men envy
the people of God their door of liberty, and would be glad to shut
it against them. (4.) If we do not provoke Christ to shut this door
against us, men cannot do it.</p>
<p class="indent" id="Rev.iv-p19">2. This church is commended: <i>Thou hast a
little strength, and hast kept my word, and hast not denied my
name,</i> <scripRef id="Rev.iv-p19.1" osisRef="Bible:Rev.3.8" parsed="|Rev|3|8|0|0" passage="Re 3:8"><i>v.</i> 8</scripRef>. In
this there seems to be couched a gentle reproof: "<i>Thou hast a
little strength,</i> a little grace, which, though it be not
proportionate to the wide door of opportunity which I have opened
to thee, yet is true grace, and has kept thee faithful." True
grace, though weak, has the divine approbation; but, though Christ
accepts a little strength, yet believers should not rest satisfied
in a little, but should strive to grow in grace, to be <i>strong in
faith, giving glory to God.</i> True grace, though weak, will do
more than the greatest gifts or highest degrees of common grace,
for it will enable the Christian to keep the word of Christ, and
not to deny his name. Obedience, fidelity, and a free confession of
the name of Christ, are the fruits of true grace, and are pleasing
to Christ as such.</p>
<p class="indent" id="Rev.iv-p20">3. Here is a promise of the great favour
God would bestow on this church, <scripRef id="Rev.iv-p20.1" osisRef="Bible:Rev.3.9-Rev.3.10" parsed="|Rev|3|9|3|10" passage="Re 3:9,10"><i>v.</i> 9, 10</scripRef>. This favour consists in two
things:—</p>
<p class="indent" id="Rev.iv-p21">(1.) Christ would make this church's
enemies subject to her. [1.] Those enemies are described to be such
as <i>said they were Jews,</i> but lied in saying so—pretended to
be the only and peculiar people of God, but were really <i>the
synagogue of Satan.</i> Assemblies that <i>worship God in spirit
and in truth</i> are the Israel of God; assemblies that either
worship false gods, or the true God in a false manner, are the
synagogues of Satan: though they may profess to be the only people
of God, their profession is a lie. [2.] Their subjection to the
church is described: <i>They shall worship at thy feet;</i> not pay
a religious and divine honour to the church itself, nor to the
ministry of it, but shall be convinced that they have been in the
wrong, that this church is in the right and is beloved of Christ,
and they shall desire to be taken into communion with her and that
they may worship the same God after the same manner. How shall this
great change be wrought? By the power of God upon the hearts of his
enemies, and by signal discoveries of his peculiar favour to his
church: <i>They shall know that I have loved thee.</i> Observe,
<i>First,</i> The greatest honour and happiness any church can
enjoy consist in the peculiar love and favour of Christ.
<i>Secondly,</i> Christ can discover this his favour to his people
in such a manner that their very enemies shall see it, and be
forced to acknowledge it. <i>Thirdly,</i> This will, by the grace
of Christ, soften the hearts of their enemies, and make them
desirous to be admitted into communion with them.</p>
<p class="indent" id="Rev.iv-p22">(2.) Another instance of favour that Christ
promises to this church is persevering grace in the most trying
times (<scripRef id="Rev.iv-p22.1" osisRef="Bible:Rev.3.10" parsed="|Rev|3|10|0|0" passage="Re 3:10"><i>v.</i> 10</scripRef>), and
this as the reward of their past fidelity. <i>To him that hath
shall be given.</i> Here observe, [1.] The gospel of Christ is the
word of his patience. It is the fruit of the patience of God to a
sinful world; it sets before men the exemplary patience of Christ
in all his sufferings for men; it calls those that receive it to
the exercise of patience in conformity to Christ. [2.] This gospel
should be carefully kept by all that enjoy it; they must keep up to
the faith, and practice, and worship prescribed in the gospel. [3.]
After a day of patience we must expect an hour of temptation; a day
of gospel peace and liberty is a day of God's patience, and it is
seldom so well improved as it should be and therefore it is often
followed by an hour of trial and temptation. [4.] Sometimes the
trial is more general and universal; it comes upon all the world,
and, when it is so general, it is usually the shorter. [5.] Those
who keep the gospel in a time of peace shall be kept by Christ in
an hour of temptation. By keeping the gospel they are prepared for
the trial; and the same divine grace that has made them fruitful in
times of peace will make them faithful in times of persecution.</p>
<p class="indent" id="Rev.iv-p23">4. Christ calls the church to that duty
which he before promised he would enable her to do, and that is, to
persevere, <i>to hold fast that which she had.</i> (1.) The duty
itself: "<i>Hold fast that which thou hast,</i> that faith, that
truth, that strength of grace, that zeal, that love to the
brethren; thou hast been possessed of this excellent treasure, hold
it fast." (2.) The motives, taken from the speedy appearance of
Christ: "<i>Behold, I come quickly.</i> See, I am just a coming to
relieve them under the trial, to reward their fidelity, and to
punish those who fall away; they shall lose that crown which they
once seemed to have a right to, which they hoped for, and pleased
themselves with the thoughts of. The persevering Christian shall
win the prize from backsliding professors, who once stood fair for
it."</p>
<p class="indent" id="Rev.iv-p24">III. The conclusion of this epistle,
<scripRef id="Rev.iv-p24.1" osisRef="Bible:Rev.3.12-Rev.3.13" parsed="|Rev|3|12|3|13" passage="Re 3:12,13"><i>v.</i> 12, 13</scripRef>.
Here,</p>
<p class="indent" id="Rev.iv-p25">1. After his usual manner, our Saviour
promises a glorious reward to the victorious believer, in two
things:—(1.) He shall be a monumental <i>pillar in the temple of
God;</i> not a pillar to support the temple (heaven needs no such
props), but a monument of the free and powerful grace of God, a
monument that shall never be defaced nor removed, as many stately
pillars erected in honour to the Roman emperors and generals have
been. (2.) On this monumental pillar there shall be an honourable
inscription, as in those cases is usual. [1.] <i>The name of
God,</i> in whose cause he engaged, whom he served, and for whom he
suffered in this warfare; <i>and the name of the city of God,</i>
the church of God, <i>the new Jerusalem, which came down from
heaven.</i> On this pillar shall be recorded all the services the
believer did to the church of God, how he asserted her rights,
enlarged her borders, maintained her purity and honour; this will
be a greater name than <i>Asiaticus,</i> or <i>Africanus;</i> a
soldier under God in the wars of the church. And then another part
of the inscription is, [2.] The <i>new name</i> of Christ, the
Mediator, the Redeemer, the captain of our salvation; by this it
will appear under whose banner this conquering believer had
enlisted, under whose conduct he acted, by whose example he was
encouraged, and under whose influence he fought the good fight, and
came off victorious.</p>
<p class="indent" id="Rev.iv-p26">2. The epistle is closed up with the demand
of attention: <i>He that hath an ear, let him hear what the Spirit
saith unto the churches,</i> how Christ loves and values his
faithful people, how he commends, and how he will crown their
fidelity.</p>
</div><scripCom id="Rev.iv-p26.1" osisRef="Bible:Rev.3.14-Rev.3.22" parsed="|Rev|3|14|3|22" passage="Re 3:14-22" type="Commentary"/><div class="Commentary" id="Bible:Rev.3.14-Rev.3.22">
<h4 id="Rev.iv-p26.2">The Church in Laodicea. (<span class="smallcaps" id="Rev.iv-p26.3">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iv-p27">14 And 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;   15 I
know thy works, that thou art neither cold nor hot: I would thou
wert cold or hot.   16 So then because thou art lukewarm, and
neither cold nor hot, I will spue thee out of my mouth.   17
Because 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:   18 I 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 <i>that</i> the
shame of thy nakedness do not appear; and anoint thine eyes with
eye-salve, that thou mayest see.   19 As many as I love, I
rebuke and chasten: be zealous therefore, and repent.   20
Behold, I stand at the door, and knock: if any man hear my voice,
and open the door, I will come in to him, and will sup with him,
and he with me.   21 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.   22 He that hath an ear, let
him hear what the Spirit saith unto the churches.</p>
<p class="indent" id="Rev.iv-p28">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="indent" id="Rev.iv-p29">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 <scripRef id="Rev.iv-p29.1" osisRef="Bible:Rev.1.5" parsed="|Rev|1|5|0|0" passage="Re 1:5"><i>ch.</i> i. 5</scripRef>, 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="indent" id="Rev.iv-p30">II. The subject-matter, in which
observe,</p>
<p class="indent" id="Rev.iv-p31">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> <scripRef id="Rev.iv-p31.1" osisRef="Bible:Rev.3.15" parsed="|Rev|3|15|0|0" passage="Re 3:15"><i>v.</i> 15</scripRef>. 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="indent" id="Rev.iv-p32">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="indent" id="Rev.iv-p33">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> &amp;c., <scripRef id="Rev.iv-p33.1" osisRef="Bible:Rev.3.17" parsed="|Rev|3|17|0|0" passage="Re 3:17"><i>v.</i>
17</scripRef>. 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="indent" id="Rev.iv-p34">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>
&amp;c., <scripRef id="Rev.iv-p34.1" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18"><i>v.</i> 18</scripRef>.
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> <scripRef id="Rev.iv-p34.2" osisRef="Bible:Isa.55.1" parsed="|Isa|55|1|0|0" passage="Isa 55:1">Isa. lv. 1</scripRef>.
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="indent" id="Rev.iv-p35">5. Here is added great and gracious
encouragement to this sinful people to take the admonition and
advice well that Christ had given them, <scripRef id="Rev.iv-p35.1" osisRef="Bible:Rev.3.19-Rev.3.20" parsed="|Rev|3|19|3|20" passage="Re 3:19,20"><i>v.</i> 19, 20</scripRef>. 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> &amp;c., <scripRef id="Rev.iv-p35.2" osisRef="Bible:Rev.3.20" parsed="|Rev|3|20|0|0" passage="Re 3:20"><i>v.</i> 20</scripRef>. 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="indent" id="Rev.iv-p36">III. We now come to the conclusion of this
epistle; and here we have as before,</p>
<p class="indent" id="Rev.iv-p37">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> <scripRef id="Rev.iv-p37.1" osisRef="Bible:Rev.3.21" parsed="|Rev|3|21|0|0" passage="Re 3:21"><i>v.</i> 21</scripRef>. 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="indent" id="Rev.iv-p38">2. All is closed up with the general demand
of attention (<scripRef id="Rev.iv-p38.1" osisRef="Bible:Rev.3.22" parsed="|Rev|3|22|0|0" passage="Re 3:22"><i>v.</i> 22</scripRef>),
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> <scripRef id="Rev.iv-p38.2" osisRef="Bible:1Pet.4.17" parsed="|1Pet|4|17|0|0" passage="1Pe 4:17">1
Pet. iv. 17</scripRef>. Thus end the messages of Christ to the
Asian churches, the epistolary part of this book. We now come to
the prophetical part.</p>
</div></div2>