Rev 2:1, 8, 12, 18, 3:1, 7, 14 | Barnes | STEP | CHAPTER II ANALYSIS OF THE CHAPTER This chapter comprises four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here. (1.) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus in the address to the church at Ephesus ( ) the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks ;" in the epistle to the church at Smyrna, ( ,) it is he who "is the first and the last, who was dead and is alive ;" in the epistle to the church at Pergamos, ( ,) it is he "which hath the sharp sword with the two edges ;" in the epistle to the church at Thyatira, ( ,) it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis, ( ,) it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia, ( ,) it is "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 ;" in the epistle to the church at Laodicea, ( Re 3:14 ,) it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God." (2.) These introductions are followed with the formula, "I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna, ( ,) and that at Philadelphia, ( ,) he expresses his enure approbation; to the churches of Sardis, ( ,) and Laodicea, ( ,) he administers a decided rebuke; to the churches of Ephesus, ( ,) Pergamos, ( ,) and Thyatira, ( ,) he intermingles praise and rebuke, for he saw much to commend, but at the same time not a little that was reprehensible. In all cases, however, the approbation precedes the blame: showing that he was more disposed to find that which was good than that which was evil. (3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, such as their circumstances demanded--encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand, and would ere long come and sit in judgment on them and their deeds. (4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches," . These admonitions were designed to call the attention of the churches to these things, and at the same time they seem designed to show that they were not intended for them alone. They are addressed to any one who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands. (5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position. THE EPISTLE TO THE CHURCH AT EPHESUS The contents of the epistle to the church at Ephesus--the first addressed--are these: (1.) The attribute of the Saviour referred to is, that he "holds the stars in his right hand, and walks in the midst of the golden candlesticks," . (2.) He commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were in fact impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom he says he hates, . (3.) He reproves them for having left their first love to him, . (4.) He admonishes them to remember whence they had fallen, to repent, and to do their first works, . (5.) He threatens them that if they do not repent he will come and remove the candlestick out of its place, ; and (6.) he assures them and all others that whosoever overcomes, he will "give him to eat of the tree of life which is in the midst of the paradise of God," . Verse 1. Unto the angel . The minister; the presiding presbyter; the bishop--in the primitive sense of the word bishop--denoting one who had the spiritual charge of a congregation. . Of the church . Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church--though for convenience they may have met for worship in different places. Thus there was one church in Corinth, ( ) one church in Thessalonica, ( ,) etc. Of Ephesus . On the situation of Ephesus, , and the Introduction to the Notes on the Epistle to the Ephesians. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors, for Lysimachus named the city Arsinbe, in honour of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honourable title of the first and greatest metropolis of Asia . John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account perhaps it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, . We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed, (see Introduction to the Epistle to the Ephesians,) laboured there for about three years; that there was a body of "elders" who presided over the church there, ( ) and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety. These things saith he that holdeth the seven stars in his right hand. . The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed in this case to the fact that he held the seven stars--emblematic of the ministers of the churches--in his hand, and that he walked in the midst of the lamp-bearers--representing the churches themselves, intimating that they were dependent on him; that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened, ( ,) "that he would remove the candlestick representing their church out of its place." . Who walketh in the midst , etc. In chapter , he is represented simply as being seen amidst the golden candlesticks, . Here there is the additional idea of his " walking " in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them. (a) "that holdeth"

Revelation of John 2:1

CHAPTER II

ANALYSIS OF THE CHAPTER

This chapter comprises four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here.

(1.) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus in the address to the church at Ephesus (Rev 2:1) the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks ;" in the epistle to the church at Smyrna, (Rev 2:8,) it is he who "is the first and the last, who was dead and is alive ;" in the epistle to the church at Pergamos, (Rev 2:12,) it is he "which hath the sharp sword with the two edges ;" in the epistle to the church at Thyatira, (Rev 2:18,) it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis, (Rev 3:1,) it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia, (Rev 3:7,) it is "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 ;" in the epistle to the church at Laodicea, (Re 3:14,) it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."

(2.) These introductions are followed with the formula, "I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna, (Rev 2:9,) and that at Philadelphia, (Rev 3:10,) he expresses his enure approbation; to the churches of Sardis, (Rev 3:3,) and Laodicea, (Rev 3:15-18,) he administers a decided rebuke; to the churches of Ephesus, (Rev 2:3-6,) Pergamos, (Rev 2:13-16,) and Thyatira, (Rev 2:19,20,24,25,) he intermingles praise and rebuke, for he saw much to commend, but at the same time not a little that was reprehensible. In all cases, however, the approbation precedes the blame: showing that he was more disposed to find that which was good than that which was evil.

(3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, such as their circumstances demanded--encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand, and would ere long come and sit in judgment on them and their deeds.

(4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches," Rev 2:7,11,17,29, 3:6,13,22. These admonitions were designed to call the attention of the churches to these things, and at the same time they seem designed to show that they were not intended for them alone. They are addressed to any one who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.

THE EPISTLE TO THE CHURCH AT EPHESUS

The contents of the epistle to the church at Ephesus--the first addressed--are these:

(1.) The attribute of the Saviour referred to is, that he "holds the stars in his right hand, and walks in the midst of the golden candlesticks," Rev 2:1.

(2.) He commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were in fact impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom he says he hates, Rev 2:2,3,6.

(3.) He reproves them for having left their first love to him, Rev 2:4.

(4.) He admonishes them to remember whence they had fallen, to repent, and to do their first works, Rev 2:5.

(5.) He threatens them that if they do not repent he will come and remove the candlestick out of its place, Rev 2:5; and

(6.) he assures them and all others that whosoever overcomes, he will "give him to eat of the tree of life which is in the midst of the paradise of God," Rev 2:7.

Verse 1. Unto the angel. The minister; the presiding presbyter; the bishop--in the primitive sense of the word bishop--denoting one who had the spiritual charge of a congregation. Rev 1:20.

Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church--though for convenience they may have met for worship in different places. Thus there was one church in Corinth, (1Cor 1:1) one church in Thessalonica, (1Thes 1:1,) etc.

Of Ephesus. On the situation of Ephesus, Acts 18:19, and the Introduction to the Notes on the Epistle to the Ephesians. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors, for Lysimachus named the city Arsinbe, in honour of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honourable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account perhaps it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, Rev 2:5. We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed, (see Introduction to the Epistle to the Ephesians,) laboured there for about three years; that there was a body of "elders" who presided over the church there, (Acts 20:1) and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety.

These things saith he that holdeth the seven stars in his right hand. Rev 1:16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed in this case to the fact that he held the seven stars--emblematic of the ministers of the churches--in his hand, and that he walked in the midst of the lamp-bearers--representing the churches themselves, intimating that they were dependent on him; that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened, (Rev 2:5,) "that he would remove the candlestick representing their church out of its place." Rev 2:5.

Who walketh in the midst, etc. In chapter Rev 1:13, he is represented simply as being seen amidst the golden candlesticks, Rev 1:13. Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.

(a) "that holdeth" Rev 1:16,20

Revelation of John 2:8

Verse 8. And unto the angel of the church in Smyrna write. On the meaning of the word angel, Rev 1:20.

These things saith the first and the last. Rev 1:8, Rev 1:17.

Which was dead, and is alive. Rev 1:18. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Rev 2:11. As he had himself triumphed over death in all its forms, and was now alive for ever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.

(a) "the first" Rev 1:8,17

Revelation of John 2:12

Verse 12. And to the angel of the church in Pergamos. Rev 1:20.

These things saith he which hath the sharp sword etc. Rev 1:16. Compare Heb 4:12, Eccl 12:11, Isa 49:2. Professor Stuart suggests that when the Saviour, as represented in the vision, "uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword." It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them as if they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here.

(a) "saith he" Rev 1:16

Revelation of John 2:18

Verse 18. And unto the angel of the church. Rev 1:20.

These things saith the Son of God. This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance, there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the "Son of God." It is not a reference to him as the "Son of man"--the common appellation which he gave to himself when on earth--for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority of the Son of God--one who, therefore, has a right to speak, and a right to demand that what he says shall be heard.

Who hath his eyes like unto a flame of fire. Rev 1:14. Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better fitted to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart.

And his feet are like fine brass. Rev 1:15. Perhaps indicative of majesty and glory as he walked in the midst of the churches.

(a) "eyes" Rev 1:14,15

Revelation of John 3:1

CHAPTER III

THE EPISTLE TO THE CHURCH AT SARDIS

The contents of the epistle to the church at Sardis (Rev 3:1-6) are:

(1.) The usual salutation to the angel of the church, Rev 3:1.

(2.) The usual reference to the attributes of the Saviour--those referred to here being that he had the seven Spirits of God, and the seven stars, Rev 3:1.

(3.) The assurance that he knew their works, Rev 3:1.

(4.) The statement of the peculiarity of the church, or what he saw in it--that it had a name to live and was dead, Rev 3:1.

(5.) A solemn direction to the members of the church, arising from their character and circumstances, to be watchful, and to strengthen the things which remained, but which were ready to die; to remember what they had received, and to hold fast that Which had been communicated to them, and to repent of all their sins, Rev 3:2,3.

(6.) A threat that if they did not do this, he would come suddenly upon them, at an hour which they could not anticipate, Rev 3:3.

(7.) A commendation of the church as far as it could be done, for there were still a few among theta who had not defiled their garments, and a promise that they should walk before him in white, Rev 3:4.

(8.) A promise, as usual, to him that should be victorious. The promise here is, that he should walk before him in white; that his name should not be blotted out Of the book of life; that he should be acknowledged before the Father, and before the angels, Rev 3:5.

(9.) The usual call on all persons to hear what the Spirit said to the churches. Sardis was the capital of the ancient kingdom of Lydia, one of the provinces of Asia Minor, and was situated at the foot of mount Tmolus, in a fine plain watered by the river Pactolus, famous for its golden sands. It was the capital where the celebrated Croesus, proverbial for his wealth, reigned. It was taken by Cyrus, (B.C. 548,) when Croesus was king, and was at that time one of the most splendid and opulent cities of the East. It subsequently passed into the hands of the Romans, and under them sank rapidly in wealth and importance. In the time of Tiberius it was destroyed by an earthquake, but was rebuilt by order of the emperor. The inhabitants of Sardis bore an ill repute among the ancients for their voluptuous modes of life. Perhaps there may be an allusion to this fact, in the words which are used in the address to the church there, "Thou hast a few names even in Sardis which have not defiled their garments." Successive earthquakes, and the ravages of the Saracens and the Turks, have reduced this once celebrated city to a heap of ruins, though exhibiting still many remains of former splendour. The name of the village which now occupies the place of this ancient capital is Sart. It is a miserable village, comprising only a few wretched cottages, occupied by Turks and Greeks. There are ruins of the theatre, the stadium, and of some ancient churches. The most remarkable of the ruins are two pillars supposed to have belonged to the temple of Cybele; and if so, they are among the most ancient in the world, the temple of Cybele having been built only three hundred years after that of Solomon. The Acropolis serves well to define the site of the city. Several travellers have recently visited the remains of Sardis, and its appearance will be indicated by a few extracts from their writings. Arundell, in his "Discoveries in Asia Minor," says, "If I were asked what impresses the mind most strongly in beholding Sardis, I should say its indescribable solitude, like the darkness of Egypt, darkness that could be felt. So the deep solitude of the spot, once the 'lady of kingdoms',--produces a corresponding feeling of desolate abandonment in the mind, which can never be forgotten."

The Rev. J. Hartley, in regard to these ruins, remarks: "The ruins are, with one exception, more entirely gone to decay than those of most of the ancient cities which we have visited. No Christians reside on the spot: two Greeks only work in a mill here, and a few wretched Turkish huts are scattered among the ruins. We saw the churches of St. John and the Virgin, the theatre, and the building styled the Palace of Croesus; but the most striking object at Sardis is the temple of Cybele. I was filled with wonder and awe at beholding the two stupendous columns of this edifice, which are still remaining: they are silent but impressive witnesses of the power and splendour of antiquity."

The impression produced on the mind is vividly described in the following language, of a recent traveller, who lodged there for a night:

'Every object was as distinct as in a northern twilight; the snowy summit of the mountain [Tmolus], the long sweep of the valley, and the flashing current of the river [Pactolus]. I strolled along towards the banks of the Pactolus, and seated myself by the side of the half-exhausted stream.

"There are few individuals who cannot trace on the map of their memory some moments of overpowering emotion, and some scene, which, once dwelt upon, has become its own painter, and left behind it a memorial that time could not efface. I can readily sympathize with the feelings of him who wept at the base of the pyramids; nor were my own less powerful, on that night, when I sat beneath the sky of Asia to gaze upon the ruins of Sardis, from the banks of the golden-sanded Pactolus. Beside me were the cliffs of the Acropolis, which, centuries before, the hardy Median scaled, while leading on the conquering Persians, whose tents had covered the very spot on which I was reclining. Before me were the vestiges of what had been the palace of the gorgeous Croesus; within its walls were once congregated the wisest of mankind, Thales, Cleobulus, and Solon. It was here that the wretched father mourned alone the mangled corpse of his beloved Atys; it was here that the same humiliated monarch wept at the feet of the Persian boy who wrung from him his kingdom. Far in the distance were the gigantic tumult of the Lydian monarchs, Candaules, Halyattys, and Gyges; and around them were spread those very plains once trodden by the countless hosts of Xerxes, when hurrying on to find a sepulchre at Marathon.

"There were more varied and more vivid remembrances associated with the sight of Sardis than could possibly be attached to any other spot of earth; but all were mingled with a feeling of disgust at the littleness of human glory. All--all had passed away! There were before me the fanes of a dread religion, the tombs of forgotten monarchs, and the palm-tree that waved in the banquet-hall of kings; while the feeling of desolation was doubly heightened by the calm sweet sky above me, which, in its unfading brightness, shone as purely now as when it beamed upon the golden dreams of Croesus."-- Emerson's Letters from the AEgean, p. 113, seq. The present appearance of the ruins is indicated by the following engraving.

Verse 1. And unto the angel of the church in Sardis. Rev 1:20.

These things saith he that hath the seven Spirits of God. Rev 1:4. If the phrase, "the seven spirits of God," as there supposed, refers to the Holy Spirit, there is great propriety in saying of the Saviour, that he has that Spirit, inasmuch as the Holy Spirit is represented as sent forth by him into the world, Jn 15:26-27, 16:7,13-14. It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Ghost was his to send forth into the world, and that that great Agent, on whose gracious influences all were dependent for the possession of true religion, could be given or withheld by him at his pleasure.

And the seven stars. Rev 1:16. These represented the angels of the seven churches, (Rev 1:20) and the idea which the Saviour would seem to intend to convey here is, that he had entire control over the ministers of the churches, and could keep or remove them at pleasure.

I know thy works. Rev 2:2.

That thou hast a name that thou livest. Thou dost profess attachment to me and my cause. The word life is a word that is commonly employed, in the New Testament, to denote religion, in contradistinction from the natural state of man, which is described as death in sin. By the profession of religion, they expressed the purpose to live unto God, and for another world; they professed to have true, spiritual life.

And art dead. That is, spiritually. This is equivalent to saying that their profession was merely in name; and yet this must be understood comparatively, for there were some even in Sardis who truly lived unto God, Rev 3:4. The meaning is, that, in general, the profession of religion among them was a mere name. The Saviour does not, as in the case of the churches of Ephesus and Thyatira, specify any prevailing form of error or false doctrine; but it would seem that here it was a simple want of religion.

(a) "seven spirits" Rev 5:6 (b) "know" Rev 2:2 (C) "livest" 1Timm 5:6

Revelation of John 3:7

Verse 7. And to the angel of the church in Philadelphia. Rev 1:20.

These things saith he that is holy. This refers undoubtedly to the Lord Jesus. The appellation holy, or the holy one, is one that befits him, and is not unfrequently given to him in the New Testament Lk 1:35, Acts 2:27, 3:14. It is not only an appellation appropriate the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness always become us when we are addressed by a holy Redeemer. He that is true. Another characteristic of the Saviour well fitted to be referred to when he addresses men. It is a characteristic often ascribed to him in the New Testament, (Jn 1:9,14,17, 8:40,45, 14:6, 18:37, 1Jn 5:20) and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, and to determine our destiny.

He that hath the key of David. This expression is manifestly taken from Isa 22:22, "And the key of the house of David will I lay upon his shoulder." As used by Isaiah, the phrase is applied to Eliskim; and it is not to be inferred because the language here is applied to the Lord Jesus that originally it had any such reference. "The application of the same terms," says Professor Alexander on Isa 22:22, "to Peter, (Mt 16:19) and to Christ himself, (Rev 3:7) does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different applications." The language is that which properly denotes authority or control--as when one has the key of a house, and has unlimited access to it; and the meaning here is, that as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority.

He that openeth, and no man shutteth, etc. He has free and unrestrained access to the house; the power of admitting any one, or of excluding any one. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to the admission or exclusion of any one. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal salvation.

(a) "holy" Acts 3:14 (b) "true" 1Jn 5:20 (c) "key" Isa 22:22 (d) "shutteth" Job 12:14

Revelation of John 3:14

Verse 14. And unto the angel of the church of the Laodiceans write. Rev 1:20.

These things saith the Amen. Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the "Amen"--that is, was characterized by the simple earnestness and sincerity denoted by that word--was eminently fitted to make an impression on the minds of such a people. The word Amen means true, certain, faithful; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth, (2Cor 1:20) he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church.

The faithful and true witness. This is presenting the idea implied in the word Amen in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. Rev 1:5.

The beginning of the creation of God. This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Col 1:15. The phrase here used is susceptible, properly, of only one of the following significations, viz.: either

(a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist--that is, that he was the author of all things; or

(b) that he was the first created being; or

(c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the spiritual creation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the first one--that he is the author of the creation, and in that sense the beginning, though expressing a scriptural doctrine, (Jn 1:3, Eph 3:9, Col 1:16)--is not in accordance with the proper meaning of the word here used--αρχη. The word properly refers to the commencement of a thing, not its authorship, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former--primacy in regard to time--that is properly the commencement of a thing, see the following passages where the word occurs: Mt 19:4,8, 24:8,21, Mk 1:1, 10:6, 13:8,19, Lk 1:2, Jn 1:1-2 Jn 2:11, 6:64, 8:25,44, 15:27, 16:4, Acts 11:15, 1Jn 1:1, 2:7,13-14,24 1Jn 3:8,11, 2Jn 5-6. For the latter signification, primacy of rank, or authority, see the following places: Lk 12:11, 20:20, Rom 8:38 1Cor 15:24, Eph 1:21, 3:10, Eph 6:12, Col 1:16,18, 2:10,15, Tit 3:1. The word is not, therefore, found in the sense of authorship, as denoting that one is the beginning of anything in the sense that he caused it to have an existence. As to the second of the significations suggested, that it means that he was the first created being, it may be observed

(a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.

(b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe Divine attributes to him; which speak of him as himself the Creator of all things. Compare Jn 1:1-3, Col 1:16, Heb 1:2,6,8,10-12. The third signification, therefore, remains, that he is "the beginning of the creation of God," in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is

(1) in accordance with the meaning of the word, Lk 12:11, 20:20, et al, ut supra; and

(2) in accordance with the uniform statements respecting the Redeemer, that "all power is given unto him in heaven and in earth," (Mt 28:18) that God has "given him power over all flesh," (Jn 17:2) that all things are "put under his feet," (Heb 2:8, 1Cor 15:27) that he is exalted over all things, Eph 1:20-22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.

(1) "church" "in Laodicea" (a) "Amen" Isa 65:16