Bible Commentary (1871–1879 Edition)
'JJie Epistle to the Cliurch at Smyrna. REVELATION II. The Epistle to the Church at Perganun, not be hurt Greek, " shall not by any means (or popslbly) be hurts" the second death—" the lake of fire. ' "The death in life of the lost, as contrasted with tl>e life in death of the saved." [Trench.] The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, main bliss of Paradise is, that It is the Paradise of Ood; God Himself dwelling there (ch. 21. 3). 8. S»nj-rn«—in ionla, a little to the nortli of Ephesus. Polycakp, martyred in 168 A. r>., eighty-six years after his conversion, was bishop, and probably "the angel of the Clinrch in Smyrna ' meant here. The allusions to persecutions and
If we escape the second death f " It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly benetloial to them. But the living torments are the second death." [Bishop Peakson.] "The life of the damned is death." [Augustine.] Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalmingdead bodies (John 19. 39); was an ingredient in the holy anointing oil (Exodus 30. "23); a perfume of the hea venly Bridegroom (Psalm 45. 8), and of the bride (Song of Solomon 3. 6). "Atfliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly-breathing Christian virtues.' [ViTRiNGA.] Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the li Ord, and He never wronged me, how then can 1 blaspheme ray King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of it-s place (v. 5); Christianity has never wholly left it; whence the Turks call it "Infidel Smyrna." VA. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attains the Second's kingdom, which was bequeathed by him to the Romans, b. c. 13.?. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, i. e., Pergamena charta, was here discovered for book purposes. Also, famous for the magnificent temple of Esculapius, the healing god. [Tacitus, Annals, 3.63.] he whleh hath the sharp sword with two edges—Appropriate to His address having a twofold beaming, a searching power so as to convict and convert some (y. 13, 17), and -to convict and condemn to punishment others (v. 14-10, especially u faltlifulness nnto death accord with this view. Ignatius {Martyrium Ignatii, 3), on his way to martyrdom in Pvome, wrote to Poi/YCARP, then (108 a. d.) bishop of Smyrna; if nis bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian, Frcescriptione Hcere-
32, and iRENiEUS, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John, tlie First . . . tlie L.a»t . . . was dead . . . ts alive—Ttie attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from ch. 1. 17, 18. As death was to Him but the gate to life eternal, so it is to be to them (v. 10, 11). 9. tUy worlts, and—Omitted in two oldest MSS.. Vulgate, and Coptic. Supported by one oldest MS. trlbnlat Jon— owing to persecution, poverty—owing to " the spoiling of their goods." but thou art ricli—in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and ricli poor-men In God's sight." [Trench 1 blaspliemy of tliem—blasphemous calumny of thee on the part of (or arising from) them, &c. say they ore Jews, and are not—Jews by national descent, but not spiritually of " the true circumcision." The Jews blaspheme Christ as "the hanged one."' As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom tliey joined theheathens in clamouring for his being cast totlielions; and when there was an obstacle ta tliis, lor his being burnt alive; and with their own hands they carried logs for the pile, synagogue of Satan—Only once is tlie terra "synagogue" in the New Testament used of tlie Christian assembly, and that by tlie apostle wlio longest maintained tJie union of tlie Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the forraer,and Christians appropriated exclusively the honourable term "Cliurch;" contrast an earlier time, when the Jewish tlieocracy is called "the Churcli in the wi Ulenicss." Cf. Numbers 16. 3; 20. 4, "congregation of the Lord." Even in James 2. 2 it is "your (not the Lord's) assembly." The
16; cf. also Note, ch. 1. 16). 13. 1 know thy worlts—Two oldest MSS. omit this clause; one oldest MS retains it. Satan's seat—rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (ch. 4.
Jexvs, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (u. 13) repre-
2). Esculapius was worshipped there under the serpent form; and Satan, tlie old serpent, as the Instigator (cf. v.
10) of fanatical devotees of Esculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Ant I pas) even to death. Thus, this address is an anticipatory preface to ch. 12. 1- lieuts the heathens' opposition to Christianity; "the depths of Satan" {v. 21), the opposition of heretics. lO. none—The oldest MSS. read, "Pear not those things," Ac. "The Captain of our salvation never keeps back what those wlio faithfully witness for Him may have to bear
17; Note, "throne . . . the dragon, Satan . . . w-ar with her seed," 5. 9, 17. even l» those days—Two ohiest MSB. omit "even;" two retain it. wherein—Two oldest MSS. omit this (then translate, "in the days of Antlpas, my faithful witness," or " martyr"); two retain It. Two oldest MSS. read, " My witness, my faithful one ;" two read as HMglish for His name's sake; never entices recruits by the promise tlu y shall find all things easy and pleasant there." [Trench.] devil — "the accuser." He acted, througli Jewish accxisers, against Christ and His people. The (^on-
Vei-sion. Antlpas is another form for Antlpater. Simeon Msitaphrastks has a palpably legendary story, unknown to the early Fathers, that Antlpas, in Doinltlan's reign, was shut up in a red-hot brazen bull, and ended liln flicl. of the latter was not with mere flesh and blood, but wltli the rulers of the darkness of this world, tried— with temptation by " the devil." The sauKi event Is often tool ha temptation from the devil, and a trial from God God ullting and winnowing tlie man to separate his chalf life in thanktigivlngs and prayers. Hengstknhbrq malces the name, like other apocalyptic names, symbolifrom his wheat, tlie devil sifting him In the hope tliat nothing but chafT will be found in him [Trkncii]. ten d«y«—Hot the Um persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The cal, meaning one standing out "against ail" for Christ's sake. 14. few—in comparison of tlie many tokens of thy faithfulness, hold the doctrine of Ilalaam—" the teaching of Ualanm," iriz., that which he " tauglit Balak." Cf. " the counsel of Balaam," Numbers 31. 16. Jialak is dative in the Greek, whence Bbnokl translates, "taught (the Moabltes) for (i. to please) Balak." But though In Numbers It Is not expressly said he taught Jialak, yet there is nothing said InconHisteiit with his having done so ; and Johkhhus, Antiquities, 4. 6. 6, says he did so. Th* dative is a Hebraism for the accusative, children— Wree*, " sons of Israel." stumbling-block— ;i7., that part of a t rap on which the bait was laid, and which, when touched, caused the trap to close on Its prey; then any entanifl iJiorlnetiS of the duration of the persecution Is evidently made the ground of consolation. The time of trial shall b(! short, the duration of your Joy shall be for ever. Cf. the use of "ton dnys" for a short time. Genesis 21.50; Kumbcis 11. 19. Ten is tlie number of the world-powers hostile to the tJliurcli ; cf. tlie ten horns of the beast.ch. 13.
1. unto deatli—BO a« even to endure death for my sake. roroM'n of life—James 1. 12; 2 Timothy i. S, "crown of rlj;lileou KiieHS ;" 1 Peter 6. -4, "crown of glory." The crown
Is the f/<iir/««</, the mark of a conqtieror, or of one rejoiring, or at iifeoMt , but <liadem is the mark of u king. 11. nhall
6.56
Against Ealing Things Sacrificed to Idols. REVELATION II. The Epistle to the Church at Thyaiira.
next the heart. The word Urim means light, answering to the colour while. None but the high priest knew the name written upon it, probably tlie iucommunioable name of God, " Jeliovah." The high priest consulted it in some divinely-appointed way to get direction from God when needful. The " new name" is Christ's (cf. ch. 3.
ment to the foot. [Trench.] eat things sacrlllced unto Idols—the act common to the Israelites of old, and the Nicolaltaues In St. John's day; he does not add what was peculiar to the Israelites, viz., that thej' sacrificed to
Idols. The temptation to eat idol meats was a peculiarly strong one to the Gantile converts. For not to do so involved almost a withdrawal from partaliing of any social meal with the heathen around. For idol meats, after a part had been oflered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek" lo kill" (thuein) meant originally " to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats ; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing ; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them, when they got meat I rom the market, or in a heathen friend's house. St. Paul handles the question, 1 Corinthians 8. and 10. 2.5-3;?. fornication— often connected with Idolatry. 15. tltou—Empliatical
12, "I will write upon him my new name"): some new revelation of Himself wliich shall hereuller be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the " manna hidden" in tlie sauotuary. Believers, as spiritual priests uuto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol meats, and fornication, put lu their way by Balaamites. As Phiiielias was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel ; so the heavenly higli priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins, recelveth It— viz., "the stone;" not "the new name;" see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to his people. 18. Thyaiira—in Lydia, south of Pergamos. Lydia, the purple-seller of this city, liaving been converted at Phil-
"So THOU also hast," &c. As Balak and the Moabites of old had Balaam and his followers literally, so hast Ihou also them that hold the same Balaamite or Nicotailane doctrine spiritually or symbolically. Literal eating of idol meats and fornication In Pergamos, were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking It, "thou also," as well as Ephesus ("in like manner" as Ephesus; see below tiie oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them, and casts them out, but thou "hast them," viz., in the jChurch. Ooctrlne—teaching {Note, v. 6): viz., to tempt God's people ippi, a Macedonian city (with which Tliyatira, as being a Macedonian colony, had nalui-ally much intercourse), was probably the instrument of first carrying tlie Gospel to her native town. Joliu follows the geograpliical order here, for Tliyatira lay a little to the left of the road from Pergamos to Sardis (Stkabo, 13. t). Son ol God . . . eyes like . . . flre . . . feet . . . like tine brass—or "glowing brass" (Note, ch. I. 14, 15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psalm 2. 7, 9, which is referred to in t). 27. The attribute, "eyes like flame," Ac, answers to v. 23, "I am He which searcheth the reins and heart.s." The attribute, " feet like . . . brass," answers to to idolatry, which, thing I hate—It Is sin not to hate what God hates. The Ephesian Church (u. 6)had this point of superiority to Pergamos. But the three oldest MSS., and Vulgate and Syriac, read instead of " whicli I hate," "In like manner." 16. The three oldest MSS. read, "Repent, there/ore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast St. Paul, Acts 20. 26. I will come— I am coming, fiht against them Oreek, " war with them :" with the Nicolaitanes primarily; but including also chastisement v. 27, "as the vessels of a potter shall they be broken to shivers," He treading thein to pieces with His strong feet. 19. The oldest MSS. transpose the English Version order, and read, "Faith and service." The lour are subordinate to "thy works;" thus, " I know thy works, even tlie love and the faith (these two forming one pair, as ' faitli works by love,' Galatians 5. 6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (i. e., shown by) thee" (this pronoun belongs to all four). As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance of the whole Church at Pergamos: cf. " unto thee." wltli the sword of my menth—Resumed from ch. 1. 16, but with an allusion to the drawn sword witliwliich the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by whicli he and the seduced Israelites fell at last. The spiritual Balaamites of
8t. John's day are to be smitten with tlie Lord's spiritual sword, the word or "rod of His moutli." 17. to eat Omitted in the three oldest MSS. the lilddeii iiiunnn the heavenly food of Israel, in contrast to the idol meats
(tlie same G'reeA; as here, Romans '2. 7) in well-doing," are connected, and thy works; and the last—Omit the second "and," with the three oldest MSS. and the ancient versions; translate, "And (I know) thy works which are
(v. 14). A pot of manna was laid up in tlie holy place "before the testimony." The allusion is here to this: probably also to the Lord's ' discourse (John 6. iJl-lW). IVamlate, " The manna which is hidden." As the manna bidden in the sanctuary was by Divine power preserved from corruption, so Christ in Ills incorruptible body has passed into the heavens, and is hidden tliere until the time of His appearing. Christ Himself is tlie manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preclousness. Cf. as to Christ's own hidden food on earthj John t. 32, 31, and Job 23.12. The lull manifestation shall beat His coming. Believers are now hidden, even as their meat Is hidden. As the manna in the sanctuary, unlike the oilier manna, was iiieorruplible, so the spiritual feast offered to all who reject the world's dainties for Christ Is everlasting : an iiicorruptii)le body and life for ever In Christ at the resurrection, white stone . . new name . . . no man kitoweth saving he, &c. — Trench's explanation seems best. H7a/f is tlie colour and livery of heaven. " New" implies sonielliing altogether renewed and heavenly. The white stone Is a last (to be) more in number than the first;" realizing 1 The.ssalonians 4. 1 ; the converse of Matthew 12. 45; 2 Peter
2. 20. Instead of retrograding from " the first works " and
"first love," as Ephesus, TliyaMra's last works exceeded her/rr«Mv. 4, 5). 20. a few things-Omitted in the three oldest M.SS. Translate then, " 1 have against thee that,"
&.C. suf Tercst—The three oldest MSS. read, " let test alone." that woman—Two oldest M.SS. read, "thy wife;" two omit it. Vulgate and most .ancient versions read as English Version. The symbolical Jezebel was to flio Church of Tliyatira what Jezebel, Ahali's " wile," waji to him. Some self-styled prophetess (or as tlie feminine la Hebrew is often used collectively to express a mult Uude, a set offalie in-ophets), as closely attached to llie Church of Thyatira as a wife is to a husband, and as powerfully Influencing for evil thai Church as Jezeliel did Aliab. As Balaam, in Israel's early lilst.ory, so Jezeliel, daiighler of
Eth-liaal, king of SIdon (I Kings Id. 31, foniicrly priest of Astarte, and murderer of his predecessor on the tiirono, Jo.SKPHUS, Contra Apion, 1. 18), was the great seducer to glltttering diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones.
Idolatry in Israel's later history. Like her father, slie was swift to shed blood. Wholly given lo Baal-worsliip, like
What is Commended and what is EEVELATION 11. Wanting in the Church at Thyalira.
Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under tlie cherub-ox form, i. e., a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Cf. 2 Kings 9. 22, 30, " whoredoms of . . . Jezebel and her !<;ite/iera/<s" (impurity was part of the worship of the Piioenician Astarte, or Venus). Her spiritual counterpart at Thj'atira lured God's '"servants " by pretended utterances of inspiration to the being the only motives whicn God recognizes as sound.
24;. you . . . and . . . the rest—The three oldest MSS. omit "and;" translate then, "Unto you, the rest." aa many as have not—not only do not hold, but are free from contact with, and which—The oldest MSS. omit "and ;" translate, " whosoever." the depths—These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths" (viz., of knowledge of Divine things) to be really "depths of Satan ,•" just as in v. 9, He says, instead of " the synagogue same libertinism, fornication, and eating of idol meats, as the Balaamites and Nicolaitanes (v. 6, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality.as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish ; tliis prepares us for the expressions 'harlot' and ' Babj-lon,' applied to her afterwards." [Auberlen.] to teach and to seduce—The three oldest MSS. read, "And she teaches and seduces," or "deceives." "Thyatira nas just the reverse of Epheof God," "the synagogue of Satan." HENOSTEKBERa thinks the teachers themselves professed to fathom Die depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," i. e., "as they call them," coming after not only "depths," but "depths of
Sii tan,"seem to favour this latter view, otherwise I should prefer the former, in whicli case, "as they speak," or "call them," must refer to "depths" only, not also " depths of Satan." The original sin of Adam was a desire to know EVIL as well as good; so in Hengstenberq's view, those who professed to know " the depths of Satan."
8us. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it." [Trench.] 31. space — GJ'ce/t, " time." of her fomlcatloii . . . site repented not—The three oldest MSS. read, "And she willeth not lo repent of (lit., out of, i. e., so as to come out of) her fornica-
It is tiie prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put—Two oldest MSS. have "I put," or "cast." One oldest MS. reads as English Versiott. none other burden—save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of Justification and sanctl Ucatlon, these false prophets rejected the law as a rule of life, as though tion." Here there is a transition from litei-al to spirituat fornication, as appears from v. 22. The idea arose from .lehovah's covenant relation to tlie Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fomication, or adultery. Behold—Calling attention to her awful doom to come. I will— Greek present, " I cast her." a bed—The place of her sin shall be tlie place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps it were an lutoleralile "burden." But It is a "light" burden. In Acts 15. 28, 29, the very term "burden," as here, is used of abstinence fi-om fornication and idol meats; to this tlie Lord here refers. 25. that which ye have already—(Jude 3, end.) hold fast—do not let go from your grasp, however false teachers may wish to wrest it from you. till I come—when your conflict with evil will be at an end. The Greek implies vncertaxnty as to when He shall come. 20. And—Implying the close connection of the promise to the conqueror tliat follows, wltii the preceding exhortation, v. 25. and keepeth— Greek, "and he that keepeth." Cf. the same word in the passage already alluded to by the Lord, Acts 15. 28, 29, end. luy works—in contrast to "her (English Version, their) works" (v. 22). The works which I command, and which are the fruit of my Spirit, unto the end—(Matthew 24.
B. pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. them that commit adultery with her—spiritually; including both the eating of idol meats and fornication. " Witli lier," in the Oreeh, \mp\'ies participation tvil/i her in lier adulteries, viz., hy suffering her {v. 20), or lettinc/ her alone, and so virtually encouraging her. Her punishment is distinct from theirs; slie ia to l)e cast into a bed, and her children to be killed; whilst those whomalce tlieraselves partakers of her sin Ijy tolerating her, are to be cast into great tribulation, except they repent Oreck aorist, "repent" at once ; shall have repented by the l ime limited In my purpose, their deeds—Two of the oldest MSS. and most ancient versions read " her." Thus, God's true servants, who hy connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest MS., ANnitEAS, and CYPitr AN, support " their." 23. her children—(Isaiah
1.'!.) The image is perhaps from the race, wherein it Is not enough to enter the lists, but the runner must persevere to the end. give ftower— Greek, " authority." over the nations—at Christ's coming tlie .saints shall possess the kingdom " under the wliole heaven;" therefore over this earth ; cf. Luke 19. 17, " Have thou authority (the same word as here) over ten cities." 27. From Psalm 2. 8, 9. rnle — lit., "rule as a shepherd." In Psalm 2. 9 It is, "Thou Shalt break them with a rod of iron." The LXX. polnllng the Jlebrew word differently, read as llovelation liere. The English Version of Psalm 2.9 is doubtless right, as the parallel word, "dash In pieces," proves. But the Spirit in tills case sanctions the additional thought as true, tliat the Iord shall mingle mercy to some, with Judgment on others; lieginning by destroying His Antichrlstlaii foes. Ho shall reign In love over the rest. "Christ shall rule them witli a sceptre of iron, to make tluMn capable of being ruled with a sceptre of gold; severity first, that grace may come after" [Tkknch, who
57. 3; Kzekiel '£i. 45, 47.) Hor proper adherents; not those who suffer her, hut those who are l)egotten of her. A distinct class from the last in v. 22 (cf. A'ole there), whose sin was less direct, being that only of connivance, kill . . . with death—Cf. the disaster that overtoolc the literal Jezebel's votaries of Baal, and Ahab'.s sons, 1 Kings IH. 40; 2 Kings 10. 0,7, 24, 25. Kill with death is a Hebnilsni lor slay with moat sure and awful death ; so"dylng thou shalt die" (Genesis 2. 17). Not "die the (common d(>iilh of men" (Numbers 18. 29). all the churches shall know— Implying tliat tliese addresses arc designed for tlie calliolic Church of all ages and places. So palpably shall God's band be seen In the Judgment on Thyallni, that IIk! whole Cliureh sliall recognl/.o It as God's doing. I am he—the "I" is strongly emphatical : "that it Is / am He who," searcheth . . . hearts—God's peculiar at tribute Is given to CliriKt. The "reins" are the seat of the desires; the "lieart," lliat of the tlioughts. TIk; Greek for "searcheth" expresses an accurate following up of h11 tracks and wIndliigK. unto every one of yaw— lit., "unto you, to each," Ac. accordlnjj lo your works— to be Judged not according to tlie mere act as It appenrs M Uinn, bul witli reference to tliu motl ve,/ui7/i and love
111 Inks we ought to translate "sckptkk" for "rod," as ill Kelirews 1. 8). "Shepherd" is used in Jeremiah 6.
3, of hostile rulers ; so also Zcchariah II. l(i. As severity here is the primary .thought, "rule as a shepherd" seems to mo to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their Imrduucd unbelief, shepherd them with a rod of
The Epkde to the Church at Sardis. REVELATION III. Tlireatenings against Uarepmlanct.
tron. sliall they be broken—So one oldest MS., Vulgate,
Father's judgment. In the sight of men, Sardis had "a name of living:" "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell." [Juan d'Avila.] Note, in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (ch. 11. 10). 3. how thou hast received—(Colossi an s 2. 0; 1 Thessalonians 4. 1 ; 1 Timothy 6. 20.) What Sardis is to "remember" is, not how joyfullj' she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in ch. 2. 4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with tli is sense. "Keep" or observe the commandment which thou hast received and didst hear. YiearA— Greek aorist, "didst hear," viz., when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus. if tlierefore—seeing thou art so warned, if, nevertheless, &c. come on tiice. as a thief—in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be my visible second coming. As t?ie thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Matthew 24.), these special judgments being anticipatory earnests of that great last coming. " The last day is hidden from us, that every day may be observed by us." [Augustine.] Twice Christ in the days of His flesh spake the same words (Matthew 24. 42, 43; Luke 12. 39, 40); and so deeply had his words been engraven on the minds of the apostles, that they are often repeated in their writings (ch. 16. 15; I Thessalonians 5. 2, 4, 6 ; 2 Peter 3. 10). The Greek proverb was that " the feet of the avenging deities are shod with wool," expressing the noiseless approach of the Divine judgments, and their possible nearness at the moment when they were supposed the farthest off. [Tbencu.] 4. The three oldest MSS. prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even.'' names—persons named in the book of life (i>. 5j known by name by the Lord as His own. These had the reality corresponding to their name; not a mere »ia»t€ •among men as living, whilst really dead (v. 1). The gracious Lord does not overlook any exceptional cases of
(il/riac, and Coptic Versions read. But two oldest MSS. read, "As the vessels of a potter are broken to shivers." A potter's vessel dashed topieces, because of its failing to answer the design of the maker, is the Image to depict God's sovereign power to give reprobates to destruciion, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious " armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the wovld," they shall also rule the world, even as I— "as / also have received of (from) my Father," viz., in Psalni 2.7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to me over the heathen and uttermost parts of the earth, so I impart a share of it to my victorious disciple, as. the morning star—t. e., I will give unto him Myself, who am "the morning star" (eh. Ii2. 10); so that reflecting my perfect brightness, he sliall shine like Me, the morning star, and share my kingly glory (of which a star is the sj'mbol. Numbers 21.17; Matthew 2.2). Ci.v.
17, "1 will give him . . . the hidden manna," i. e.. Myself, Who am that manna (John 6. 31-33).
CHAPTER III.
Ver. 1-22. The Epistles to Sardis, Philadelphia, AND Laouicea. 1. Sardis—the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain ; for Melito, bishop of Sardis in the -second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon, and wrote an epistle on the subject [EaSBBlus, 4. 26] ; he also wrote a commentary on the Apocalypse. [Eusebius, 4. 26 ; Jerome, Catalogus Scrip-, torum Ecclesiaslicoruin, 24.] he that hath the seven Spirits of God i. e., he who hath all the fulness of the Spirit (ch. 1. 4; 4. 5; 5. 6, with which cf. Zechariah 3. 9; 4.
10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession, and the seven stars—(Ch. 1. 16, 20.) His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves, name . . . llvest . . . dead—(1 Timothy 5. 6; 2 Timothy 3. 5; Titus 1.
16; cf. Ephesians 2. 1, 5; 5. 14.) "A name," i. e., a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead / how great searchings of heart should her case create among even the best of us ! Laodioea deceived herself as to her true state (v. 17), but it is not written that she had a high name among the other churches, as Sardis had. !J. Be—Greek, "Become," what thou art not, " watchful," or "wakeful," lit., "waking." tlie things which remain—.Strengthen those thy remaining few graces, which, in thyspiritual deadly slumber, are not yet quite extinct. [Alfokd.] "The things that remain'' can hardly mean "the persons that are not yet dead, but are ready to die^'' for v. 4 implies that the " few'' faithful ones at Sardis were not '* ready to die," but were full of life, are—The two oldest MSS. read, " were ready," lit,, " were about to die," viz., at the time when you " strengthen" them. This implies that " thou art dea<l," v. 1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain, perfect —lit., "filled up in full complement;" tran-ilalc, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting, befcfre God Greek, "in the sight of God." The three oldest M8S., Vulgate, Syriae, and Coptic, read, "before (in the sight of) MV God:" Christ's Judgment Is God the rial saints in the midst of unreal professors, not deflled tlieir garments—j)iz., the garments of their Cliristiau profession, of which baptism is the initiatory seal, whence tlie candidates for baptism used in the ancient Church to be arrayed in white. Cf. also Ephesians 5. 27, as to the spotlessness of the Church when she shall be presented to Christ; and ch. 19. 8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her t.» be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defllement of flesh or spirit, but to " keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defllement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract It, they wash it away, so as to have their "robes white in the blood of the Lamb" (<!h.
7. 14). The Greek is not " to stain" Greek miainein), hut to