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Revelation
Chapter Three
Revelation 3
There is no threat of removing the candlestick: that was
settled. Judgment, setting aside the assembly, was fixed. But this body would
be treated as the world, not ecclesiastically as a corrupt assembly. (compare 1
Thess. 5) However, some had preserved their integrity, and would be owned; and
they would walk with Christ as those that had done righteousness. This was the
promise too. They had confessed His name practically before men, before the
world, and theirs would be confessed before God when the nominal assembly was
treated as the world. They were real Christians in the midst of a worldly
profession, and their names would not be struck out of the register, then
ill-kept on earth, but infallibly rectified by heavenly judgment. It has been
remarked that, simultaneously with bringing in the Lord's coming, the ear to
hear comes after the distinguishing the overcomers. Such a remnant only is
looked for. I cannot doubt that we have Protestantism here.
The assembly of Philadelphia has a peculiarly interesting character.
Nothing is said of its works, but that Christ knows them. But what is
interesting in it is that it is peculiarly associated with Christ Himself.
Christ, as in all these last assemblies, is not seen in the characters in which
He walked in the midst of the assemblies, but in such as faith peculiarly
recognises when ecclesiastical organization has become the hot-bed of
corruption. Here it is His personal character, what He is intrinsically, holy
and true, what the word displays and requires, and what the word of God is in
itself-moral character and faithfulness. Indeed this last word includes all:
faithfulness to God within and without, according to what is revealed, and
faithful to make good all He has declared.
Christ is known as the Holy One. Then outward
ecclesiastical associations or pretensions will not do. There must be what
suits His nature, and faithful consistency with that word which He will
certainly make good. With this He has the administration; and opens and no man
shuts, and shuts and no man opens. See what His path was on earth: only then
graciously dependent, as we are. He was holy and true, to man's view had a
little strength, kept the word lived by every word that proceeded out of God's
lips waited patiently for the Lord, and to Him the porter opened. He lived in
the last days of a dispensation, the holy and true One, rejected, and, to human
eye, failing in success with those who said they were Jews, but were the
synagogue of Satan. So the saints here: they walk in a place like His; they
keep His word, have a little strength, are not marked by a Pauline energy of
the Spirit, but do not deny His name. This is the character and motive of all
their conduct. It is openly confessed, the word kept, the Name not denied. It
seems little; but in universal decline, much pretension and ecclesiastical
claim, and many falling away to man's reasonings, keeping the word of Him that
is holy and true, and not denying His name is everything.
And this element is noticed. Christ, the holy and true
One, is waiting. Here on earth He waited patiently for Jehovah. It is the
character of perfect faith. Faith has a double character-energy which
overcomes, and patience which waits for God and trusts Him. (See the first in Heb.11:23-34:
the latter in vers. 8-22.) It is the latter which is found here; the word of
patience kept.
But as regards the former substantive qualities, keeping
the word and not denying Christ's name (though with a little strength) in
presence of ecclesiastical pretension to a successional God-established
religion, promises were given. Christ would force these pretentious claimants
to divine succession to come and own that He had loved those who kept His word.
An open door was given at present, and no man could shut it; just as the porter
had opened to Him, so that scribes and Pharisees and priests could not hinder
it. In the future they would have to own themselves humbled, and that those who
followed the word of the holy and true One were those He had loved.Meanwhile
His approbation was sufficient. This was the test of faith-to be satisfied with
His approbation, content with the authority of His word.
But there was a promise also as to the Lord's judgments in the earth.
Christ is waiting till His enemies be made His footstool. We must wait for it
to see the world set right. We have to go on where the god of this world has
his way, though under divine limitation. The thought that good is to have its
rights in this world is to forget the cross and Christ. We cannot have our
rights till He has, for we have none but His. Judgment (since Pilate had it,
and Christ was the righteous One before him) has not yet returned to
righteousness. Till then Christ waits, though at the right hand of God; and we
wait. It is not persecution and martyrdom, as in Smyrna. It is as hard a task
perhaps, or, at any rate, our task now-patience and contentedness with Christ's
approbation, keeping His word, not denying His name.
But then there were other and blessed encouragements. There
was an hour of temptation coming upon all the world to try those who belonged
to earth, who dwelt there as belonging to it. Some might be spared, victorious
in the trial; but those who kept the word of Christ's patience would be kept
from it. On the whole world it would come; and where were they?-Out of the
world. They had not belonged to it when in it. They had been waiting for Christ
to take His power-waiting His time to have the world. They belonged to heaven,
to Him who was there; and they would be taken to be with Him when the world was
to be in the time of terrible trial. There was a special time before He took
His power; and not only would they reign with Him in result, but they would be
kept from that hour, and had the assurance of it in the time of their trial.
And hence the Lord points them to His coming as their hope; not as warning that
the unrepentant would be treated as the world when He appeared. He came
quickly, and they were to look for the crown then, holding fast what they had,
feeble but spiritually associated with Him as they were, lest any should take
it.
We have now the general promise in heavenly places marked
by special association with Christ; and they are publicly owned in that in
which they seemed on earth to have nothing. Others had the pretension to be the
people of God, the city of God-to have divine religious title; these were only
consistent with His word, and they waited for Christ. Now, when Christ takes
His power, when things are real, according to Him in power, they have this
place according to God. It was the cross and contempt below; it is the display
of God's name and heavenly city above.
Let us examine the promise to the overcomers here. He who
had but a little strength is a pillar in the temple of the God in whom and with
whom he is blessed. He was held perhaps for outside the ecclesiastical unity
and order; he is a pillar in it in heaven, and will go no more out. On him who
was hardly owned to have a part in grace has the name of his rejected Saviour's
God been stamped publicly in glory. He who was hardly accounted to belong to
the holy city has its heavenly name written on him too, and Christ's new
name-the name not known to prophets and Jews according to the flesh, but which
He has taken as dead to this world (where the false assembly settles down) and
risen into heavenly glory. The careful association with Christ is striking
here, and gives its character to the promise. "The temple of my God,"
says Christ; "the name of my God;", " of the city of my
God", " my new name." Associated in Christ's own patience,
Christ confers upon him what fully associates him in His own blessing with God.
This is of peculiar blessing, and full of encouragement for us.
Laodicea follows. Lukewarmness characterises the last
state of profession in the assembly. It is nauseous to Christ; He will spue it
out of His mouth. It was not mere want of power, it was want of heart--the
worst of all ills. This threat is peremptory, not conditional. It brought
irremediable rejection. With this want of heart for Christ and His service,
there was much pretension to the possession of resources and competency in
themselves; " I am rich," whereas they had nothing of Christ. It is
the professing assembly accounting itself rich without having Christ as the
riches of the soul by faith. Therefore He counsels them to buy of Him true and
approved righteousness, clothing for their moral nakedness, and what gave
spiritual sight; for they were, as respects what Christ is and gives before
God, poor, naked, and miserable, and specially so. This is Christ's judgment of
their pretended acquisitions according to man. However, as long as the assembly
subsists, Christ continues to deal in grace, stands at the door and knocks
presses reception of Himself in the closest way on the conscience. If any one,
still in what He was going to spue out, heard His voice and opened, He would
give him admission to be with Him, and a part in the kingdom.
There is no coming here; nor was there for the judgment
of Jezebel. That was practically Babylon; and she is judged before Christ
comes. This is spued out of Christ's mouth, cast off as worthless to Him; but
the general body is judged as the world. The Lord's coming is in Thyatira for
the saints, and in Philadelphia too. That is its aspect as to the assembly, and
that only. Sardis is reduced, if unrepentant, to the condition of the world,
and judged as such. When the state of Laodicea arrives, the assembly is
disowned and rejected of Christ in that character: but for that His coming is
not to be spoken of. Although Thyatira goes down to the end and closes
ecclesiastically the assembly's history, yet only in the first three is the
assembly at large treated as the subject of repentance. In Thyatira space had
been given Jezebel to repent, and she did not: and the scene is to close and be
replaced by the kingdom. In this respect the last four assemblies go together.
There is no prospect of repentance of the whole assembly, or restoration.
Sardis is called to hold fast and repent, and remember what she had received;
but, if she does not watch, is to be treated as the world. Hence, as we have
seen, the call to hear is addressed to overcomers, after the promise.
The character of Christ in connection with this assembly
must not be passed over. It brings out the passage from the various condition
of the assembly to His authority above and beyond it over the world. Christ
personally takes up what the assembly has ceased to be. He is the Amen, the
fulfillment and verifier of all the promises, the real witness and revealer of
God and of truth, when the assembly is not; and the beginning of the creation
of God-Head over all things, and the glory and witness of what it is as from
God-as the new creation. The assembly ought to have displayed the power of the
new creation by the Holy Ghost; as if any man is in Christ, it is a new
creation, where all things are of God. We, as its firstfruits, are created
again in Him. The assembly has thus the things which remain. (2 Cor. 3) But she
has been an unfaithful witness of it. Does she possess a part in it? It is
because Christ does, and He is the true beginning of it as really displayed.
The responsible witness of it by the Holy Ghost having failed, Christ now takes
it up, coming in for its effectual display.
But the series of preparatory events in the world must
first be gone into. And it is to be remarked, that there is no mention here of
the fact of the Lord's coming in reference to the assembly. It is promised that
He will come quickly; and the assembly is threatened with being spued out of
His mouth. But the fact of His coming for His own, or the assembly's rapture at
any time, is not stated. This falls in fully with what we have seen of John' [1] -his being occupied with the manifestation
of the Lord on earth, and scarce touching (and only when needed on leaving the
disciples) on heavenly promises. In John 14 and 17 he does it exceptionally.
Here it is left out. Even in chapter 12, which remarkably confirms what I say,
the rapture is only seen as identified with the catching up of the man-child,
Christ Himself. Hence we have no specific relative epoch noted for the taking
away the saints here, save that they are taken before the war in heaven which
leads to the last three years and a half. But on the other hand the saints
belonging to the assembly, or before, are always seen above when the epistles
to the assemblies are ended. They are waiting for judgment to be given to them
for the avenging of their blood; but they are never seen on earth.
[1] His
character too was for judgment among the assemblies and the assembly on earth;
not His own bride, but the outward body here on earth.
── John Darby《Synopsis of Revelation》
Revelation 3
Chapter Contents
Epistles to the church at Sardis; (1-6) at Philadelphia;
(7-13) and Laodicea. (14-22)
Commentary on Revelation 3:1-6.
(Read Revelation 3:1-6.)
The Lord Jesus is He that hath the Holy Spirit with all
his powers, graces, and operations. Hypocrisy, and lamentable decay in
religion, are sins charged upon Sardis, by One who knew that church well, and
all her works. Outward things appeared well to men, but there was only the form
of godliness, not the power; a name to live, not a principle of life. There was
great deadness in their souls, and in their services; numbers were wholly
hypocrites, others were in a disordered and lifeless state. Our Lord called
upon them to be watchful against their enemies, and to be active and earnest in
their duties; and to endeavour, in dependence on the grace of the Holy Spirit,
to revive and strengthen the faith and spiritual affections of those yet alive
to God, though in a declining state. Whenever we are off our watch, we lose
ground. 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; when the spirit is wanting, the form cannot
long remain. In seeking a revival in our own souls, or the souls of others, it
is needful to compare what we profess with the manner in which we go on, that
we may be humbled and quickened to hold fast that which remains. Christ
enforces his counsel with a dreadful threatening if it should be despised. Yet
our blessed Lord does not leave this sinful people without some encouragement.
He makes honourable mention of the faithful remnant in Sardis, he makes a
gracious promise to them. He that overcometh shall be clothed in white raiment;
the purity of grace shall be rewarded with the perfect purity of glory. Christ
has his book of life, a register of all who shall inherit eternal life; the
book of remembrance of all who live to God, and keep up the life and power of
godliness in evil times. Christ will bring forward this book of life, and show
the names of the faithful, before God, and all the angels, at the great day.
Commentary on Revelation 3:7-13
(Read Revelation 3:7-13)
The same Lord Jesus has the key of government and
authority in and over the church. 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 shuts the door of heaven against the foolish, who
sleep away their day of grace; and against the workers of iniquity, how vain
and confident soever they may be. The church in Philadelphia is commended; yet
with a gentle reproof. Although Christ accepts a little strength, yet believers
must not rest satisfied in a little, but strive to grow in grace, to be strong
in faith, giving glory to God. Christ can discover this his favour to his
people, so that their enemies shall be forced to acknowledge it. This, by the
grace of Christ, will soften their enemies, and make them desire to be admitted
into communion with his people. Christ promises preserving grace in the most
trying times, as the reward of past faithfulness; To him that hath shall be
given. Those who keep the gospel in a time of peace, shall be kept by Christ in
an hour of temptation; and the same Divine grace that has made them fruitful in
times of peace, will make them faithful in times of persecution. Christ
promises a glorious reward to the victorious believer. He shall be a monumental
pillar in the temple of God; a monument of the free and powerful grace of God;
a monument that shall never be defaced or removed. On this pillar shall be
written the new name of Christ; by this will appear, under whom the believer
fought the good fight, and came off victorious.
Commentary on Revelation 3:14-22
(Read Revelation 3:14-22)
Laodicea was the last and worst of the seven churches of
Asia. Here our Lord Jesus styles himself, "The Amen;" one steady and
unchangeable in all his purposes and promises. If religion is worth anything,
it is worth every thing. Christ expects men should be in earnest. How many
professors of gospel doctrine are neither hot nor cold; except as they are
indifferent in needful matters, and hot and fiery in disputes about things of
lesser moment! A severe punishment is threatened. They would give a false
opinion of Christianity, as if it were an unholy religion; while others would
conclude it could afford no real satisfaction, otherwise its professors would not
have been heartless in it, or so ready to seek pleasure or happiness from the
world. One cause of this indifference and inconsistency in religion is,
self-conceit and self-delusion; "Because thou sayest." What a
difference between their thoughts of themselves, and the thoughts Christ had of
them! How careful should we be not to cheat our owns souls! There are many in
hell, who once thought themselves far in the way to heaven. Let us beg of God
that we may not be left to flatter and deceive ourselves. Professors grow
proud, as they become carnal and formal. Their state was wretched in itself.
They were poor; really poor, when they said and thought they were rich. They
could not see their state, nor their way, nor their danger, yet they thought
they saw it. They had not the garment of justification, nor sanctification:
they were exposed to sin and shame; their rags that would defile them. They
were naked, without house or harbour, for they were without God, in whom alone
the soul of man can find rest and safety. Good counsel was given by Christ to
this sinful people. Happy those who take his counsel, for all others must
perish in their sins. Christ lets them know where they might have true riches,
and how they might have them. Some things must be parted with, but nothing
valuable; and it is only to make room for receiving true riches. Part with sin
and self-confidence, that you may be filled with his hidden treasure. They must
receive from Christ the white raiment he purchased and provided for them; his
own imputed righteousness for justification, and the garments of holiness and
sanctification. Let them give themselves up to his word and Spirit, and their
eyes shall be opened to see their way and their end. Let us examine ourselves
by the rule of his word, and pray earnestly for the teaching of his Holy
Spirit, to take away our pride, prejudices, and worldly lusts. Sinners ought to
take the rebukes of God's word and rod, as tokens of his love to their souls.
Christ stood without; knocking, by the dealings of his providence, the warnings
and teaching of his word, and the influences of his Spirit. Christ still
graciously, by his word and Spirit, comes to the door of the hearts of sinners.
Those who open to him shall enjoy his presence. If what he finds would make but
a poor feast, what he brings will supply a rich one. He will give fresh
supplies of graces and comforts. In the conclusion is a promise to the
overcoming believer. Christ himself had temptations and conflicts; he overcame
them all, and was more than a conqueror. Those made like to Christ in his
trials, shall be made like to him in glory. All is closed with the general
demand of attention. And these counsels, while suited to the churches to which
they were addressed, are deeply interesting to all men.
── Matthew Henry《Concise Commentary on Revelation》
Revelation 3
Verse 1
[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.
The seven spirits of God — The Holy Spirit, from whom alone all spiritual life and strength
proceed.
And the seven stars —
which are subordinate to him.
Thou hast a name that thou livest — A fair reputation, a goodly outside appearance. But that Spirit seeth
through all things, and every empty appearance vanishes before him.
Verse 2
[2] Be watchful, and strengthen the things which remain, that are ready to
die: for I have not found thy works perfect before God.
The things which remain — In thy soul; knowledge of the truth, good desires, and convictions.
Which were ready to die — Wherever pride, indolence, or levity revives, all the fruits of the
Spirit are ready to die.
Verse 3
[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.
Remember how —
Humbly, zealously, seriously. Thou didst receive the grace of God once, and
hear - His word.
And hold fast —
The grace thou hast received.
And repent —
According to the word thou hast heard.
Verse 4
[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.
Yet thou hast a few names — That is, persons. But though few, they had not separated themselves from
the rest; otherwise, the angel of Sardis would not have had them. Yet it was no
virtue of his, that they were unspotted; whereas it was his fault that they
were but few.
Who have not defiled their garments — Either by spotting themselves, or by partaking of other men's sins.
They shall walk with me in white — in joy; in perfect holiness; in glory.
They are worthy — A
few good among many bad are doubly acceptable to God. O how much happier is
this worthiness than that mentioned, Revelation 16:6.
Verse 5
[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.
He shall be clothed in white raiment — The colour of victory, joy, and triumph.
And I will not blot his name out of the book
of life — Like that of the angel of the church at
Sardis: but he shall live for ever.
I will confess his name — As one of my faithful servants and soldiers.
Verse 7
[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;
The holy one, the true one — Two great and glorious names He that hath the key of David - A master of
a family, or a prince, has one or more keys, wherewith he can open and shut all
the doors of his house or palace. So had David a key, a token of right and
sovereignty, which was afterward adjudged to Eliakim, Isaiah 22:22. Much more has Christ, the Son of
David, the key of the spiritual city of David, the New Jerusalem; the supreme
right, power, and authority, as in his own house. He openeth this to all that
overcome, and none shutteth: he shutteth it against all the fearful, and none
openeth. Likewise when he openeth a door on earth for his works or his
servants, none can shut; and when he shutteth against whatever would hurt or
defile, none can open.
Verse 8
[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.
I have given before thee an opened door — To enter into the joy of thy Lord; and, meantime, to go on unhindered in
every good work.
Thou hast a little strength — But little outward human strength; a little, poor, mean, despicable
company. Yet thou hast kept my word - Both in judgment and practice.
Verse 9
[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.
Behold, I —
who have all power; and they must then comply.
I will make them come and bow down before thy
feet — Pay thee the lowest homage.
And know — At
length, that all depends on my love, and that thou hast a place therein. O how
often does the judgment of the people turn quite round, when the Lord looketh
upon them! Job 42:7, etc.
Verse 10
[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.
Because thou hast kept the word of my
patience — The word of Christ is indeed a word of patience.
I also will keep thee - O happy exemption from that spreading calamity! From
the hour of temptation - So that thou shalt not enter into temptation; but it
shall pass over thee. The hour denotes the short time of its continuance; that
is, at any one place. At every one it was very sharp, though short; wherein the
great tempter was not idle, Revelation 2:10. Which hour shall come upon the
whole earth - The whole Roman empire. It went over the Christians, and over the
Jews and heathens; though in a very different manner. This was the time of the
persecution under the seemingly virtuous emperor Trajan. The two preceding
persecutions were under those monsters, Nero and Domitian; but Trajan was so
admired for his goodness, and his persecution was of such a nature, that it was
a temptation indeed, and did throughly try them that dwelt upon the earth.
Verse 11
[11]
Behold, I come quickly: hold that fast which thou hast, that no man take thy
crown.
Thy crown —
Which is ready for thee, if thou endure to the end.
Verse 12
[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, which is new Jerusalem, which cometh down out of heaven from my
God: and I will write upon him my new name.
I will make him a pillar in the temple of my
God — I will fix him as beautiful, as useful,
and as immovable as a pillar in the church of God.
And he shall go out no more — But shall be holy and happy for ever.
And I will write upon him the name of my God — So that the nature and image of God shall appear visibly upon him.
And the name of the city of my God — Giving him a title to dwell in the New Jerusalem. And my new name - A
share in that joy which I entered into, after overcoming all my enemies.
Verse 14
[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;
To the angel of the church at Laodicea — For these St. Paul had had a great concern, Colossians 2:1.
These things saith the Amen — That is, the True One, the God of truth.
The beginning —
The Author, Prince, and Ruler.
Of the creation of God — Of all creatures; the beginning, or Author, by whom God made them all.
Verse 15
[15] I
know thy works, that thou art neither cold nor hot: I would thou wert cold or
hot.
I know thy works —
Thy disposition and behaviour, though thou knowest it not thyself.
That thou art neither cold — An utter stranger to the things of God, having no care or thought about
them.
Nor hot — As
boiling water: so ought we to be penetrated and heated by the fire of love.
O that thou wert —
This wish of our Lord plainly implies that he does not work on us irresistibly,
as the fire does on the water which it heats.
Cold or hot —
Even if thou wert cold, without any thought or profession of religion, there
would be more hope of thy recovery.
Verse 16
[16] So
then because thou art lukewarm, and neither cold nor hot, I will spue thee out
of my mouth.
So because thou art lukewarm — The effect of lukewarm water is well known.
I am about to spue thee out of my mouth — I will utterly cast thee from me; that is, unless thou repent.
Verse 17
[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:
Because thou sayest —
Therefore "I counsel thee," etc.
I am rich — In
gifts and grace, as well as worldly goods.
And knowest not that thou art — In God's account, wretched and pitiable.
Verse 18
[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 that the shame of thy nakedness
do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
I counsel thee —
who art poor, and blind, and naked.
To buy of me —
Without money or price.
Gold purified in the fire — True, living faith, which is purified in the furnace of affliction.
And white raiment —
True holiness.
And eyesalve —
Spiritual illumination; the "unction of the Holy One," which teacheth
all things.
Verse 19
[19] As
many as I love, I rebuke and chasten: be zealous therefore, and repent.
Whomsoever I love —
Even thee, thou poor Laodicean! O how much has his unwearied love to do! I
rebuke - For what is past.
And chasten —
That they may amend for the time to come.
Verse 20
[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.
I stand at the door, and knock — Even at this instant; while he is speaking this word.
If any man open —
Willingly receive me.
I will sup with him —
Refreshing him with my graces and gifts, and delighting myself in what I have
given.
And he with me — In
life everlasting.
Verse 21
[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.
I will give him to sit with me on my throne — In unspeakable happiness and glory. Elsewhere, heaven itself is termed
the throne of God: but this throne is in heaven.
Verse 22
[22] He
that hath an ear, let him hear what the Spirit saith unto the churches.
He that hath an ear, let him hear, … — This stands in the three former letters before the promise; in the four
latter, after it; clearly dividing the seven into two parts; the first containing
three, the last, four letters. The titles given our Lord in the three former
letters peculiarly respect his power after his resurrection and ascension,
particularly over his church; those in the four latter, his divine glory, and
unity with the Father and the Holy Spirit. Again, this word being placed before
the promises in the three former letters, excludes the false apostles at
Ephesus, the false Jews at Smyrna, and the partakers with the heathens at
Pergamos, from having any share therein. In the four latter, being placed after
them, it leaves the promises immediately joined with Christ's address to the
angel of the church, to show that the fulfilling of these was near; whereas the
others reach beyond the end of the world. It should be observed, that the
overcoming, or victory, (to which alone these peculiar promises are annexed,)
is not the ordinary victory obtained by every believer; but a special victory
over great and peculiar temptations, by those that are strong in faith.
── John Wesley《Explanatory Notes on Revelation》
Rev. 3:17
One of Aesop’s fables is the story of the dog who
saw his image reflected in a pool of water beneath his feet. Though he already
had a bone, he was jealous of the bone he saw in the “other” dog’s mouth. He
opened his jaws to snarl and snatch at the bone’s reflection—and of course lost
his bone when it fell into the water.
How accurately this pictures the “church in
Chapter 3. Letters to Three Churches
What He Opens
No One Can Shut
I. To the
Church in Sardis
II. To the
Church in Philadelphia
III. To the
Church in Laodicea
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter Three General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To examine the last three of seven letters to the churches in Asia 2) To glean what we can about the condition of each church: their strengths and weaknesses, the warnings and promises given SUMMARY
The Lord continues His letters to the churches in Asia , with this chapter containing those written to Sardis , Philadelphia , and Laodicea The church in Sardis is rebuked for having a name that they are alive,
when in reality they are dead. With their works not perfected beforeGod, they are exhorted to be watchful and to strengthen the things which remain. They are also told to remember how they had received andheard in the past, to hold fast and repent. Otherwise, the Lord will come upon them as a thief in the night. Notice is taken, however, of afew in Sardis who are promised to walk with the Lord in white (1-6). The church in Philadelphia is promised an open door that none can shut
because they had kept the Lord's word and not denied His name. Theirenemies, those who claim to be Jews but are not, will be made to worship before them, and the church will be kept from the trial that was about to test those on the earth. With an announcement of His quick coming, they are exhorted to hold fast what they have that nonetake their crown (7-13). The church of the Laodiceans is then described as lukewarm, for which
the Lord threatens to spew them out of His mouth. While claiming to berich, they are blind to their true condition. Therefore the Lord counsels them to buy from Him those things they truly need. His strongwords are indicative of His love for them, and the fact that He standsready to re-enter their hearts if they will open to Him (14-22). As before, each letter ends with wonderful promises to those who overcome. In most cases, the manner in which the promises are to be fulfilled is illustrated in the visions to come. OUTLINE