Notes on the Apocalypse Part 3

The church in Sardis is addressed by him who "hath the seven spirits of G.o.d and the seven stars," who has authority by office to give the quickening influences of the Spirit to the dead, and his reviving influences to the dormant; for revival presupposes life. Their "works were not perfect before G.o.d," however they might appear to men. The majority were in a languishing condition, had "given themselves over to a detestable neutrality" in the Lord's cause. And as the whole body is justly characterized by the major part; this church is described as "dead." "Be watchful,--remember,--repent." These duties point out the prevailing sins, namely, slothfulness, forgetfulness and security. Where these predominate, "things that remain are ready to die." And there is no other remedy but that of applying to the "Seven Spirits of G.o.d,"

which Christ is ready to shed abundantly on all who make believing application.

Christ threatens to "come as a thief" upon those who do not "watch." In similitudes, we are not to indulge a licentious fancy in our attempts to interpret them. The objects of the thief's visit and that of Christ are not the point of resemblance; for "the thief cometh not but for to steal, and to kill, and to destroy." The point, and the only point of resemblance, is the suddenness of the visit. Ignorance or neglect of this rule of interpretation has been a fruitful source of error, especially in expounding Revelation.

In this epistle, the order hitherto observed by the Saviour is reversed.

What was praiseworthy in other churches was first noticed. Here the commendation follows the reproof. "Thou hast a few names," etc. A virtuous minority are "undefiled in the way." They have n.o.bly withstood the prevailing contamination, and therefore Christ will admit them to fellowship and honor. The victor shall be "clothed in white raiment,"--grace shall be perfected in glory; and their names, which were inscribed in the book of life,--the register of the church of the first-born, shall be confessed by Christ "before his Father and before his angels," as having "followed the Lamb," when others went back like Orpah. (Ruth i. 15.) Let those who, having "put their hand to the plough," are tempted to "look back," consider "what the Spirit saith" to the church in Sardis.

7. And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and has not denied my name.

9. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

12. Him that overcometh will I make a pillar in the temple of my G.o.d, and he shall go no more out: and I will write upon him the name of my G.o.d, and the name of the city of my G.o.d, which is new Jerusalem, which cometh down out of heaven from my G.o.d; and I will write upon him my new name.

13. He that hath an ear, let him hear what the Spirit saith unto the churches.

Vs. 7-13.--This church, like the one in Smyrna, is "without rebuke," in the midst of similar trials.--Christ's message is prefaced, as usual, by some description of himself, implying his supreme deity and authority.

"He that is holy, he that is true," is more than a creature. As "there is none _good_ but one, that is G.o.d;" so, "there is none _holy_ as the Lord," (Jehovah,) (1 Sam. ii. 2.) Here is another, among many plain proofs, of our Saviour's proper divinity. His divine authority is held forth in his "having the key of David," etc. A key is the symbol of authority, (Matt. xvi. 19,) and the reference is to that prophecy, (Isa.

xxii. 20-24,) in which the mediatorial dominion of Christ is set forth, by calling Eliakim to the place of authority in the room of Shebna. "The key of the house of David will I lay upon his shoulder." It is in virtue of this extensive grant of power from the Father, that the Lord Christ has a right, _as Mediator_, to send his amba.s.sadors into all nations, to call sinners (rebels) back to their rightful allegiance; and also to execute deserved punishment upon all who do harm to his servants. (Ps.

cv, 15.) In the exercise of his rightful authority, he has set before this church an "open door" of liberty, of opportunity, of activity; that she may put forth her "little strength" in keeping Christ's word and confessing his name amidst opposition, reproach and violence; for it is obvious, that when impostors fail to reach their objects by deceit, they will resort to forcible measures. Because this church was unable to purge herself by corrective discipline,--having but "a little strength,"

therefore Christ declares his purpose to strip these lying Jews of their cloak of hypocrisy, and exhibit them in their true character a "synagogue (church) of Satan." (James ii. 2.) Seeing that in apostolic times there were apostles, ministers, churches of the devil, is it to be supposed that we violate the law of charity, if in our own degenerate age, when heresies abound, when ecclesiastical order is trampled upon, we venture to apply the language of the Holy Spirit to unholy and profane amalgamations? No, it is part of the special business of Christ's witnesses to unmask specious hypocrites and warn of danger from false teachers, (2 Cor. xi. 13-15; Gal. i. 6, 7,) that "their folly may be made manifest to all men." (2 Tim. iii. 8, 9; 2 Peter ii. 1, 3.)--The cruel enemy, who in the day of prosperity boasts of his success, in the day of adversity becomes the most arrant coward and cringing suppliant,--whether it be Saul or Shimei. (1 Sam. xv. 30; 2 Sam. xix.

18.) Haughty persecutors have been changed to humble suitors for an interest in the prayers of their victims,--"to worship before their feet." "The word of Christ's patience" may signify any truth or doctrine of the Bible which is of supernatural revelation. The same idea is suggested by the phrase, "the present truth,"--any divine truth which may come to be opposed or denied, especially as it may bear upon the personal glory of our Redeemer. Love to Christ is often tested by an enlightened and firm adherence to the "truth as it is in Jesus," when "false apostles will sell it for a mess of pottage." (Prov. xxiii. 23; 2 Cor. xiii. 8.) The first promise here is of a temporal kind, of protection in time of general danger. The "temptation" thus predicted may refer to some of those "ten persecutions" waged by the Roman emperors against the Christians, as that of Trajan in particular; but doubtless, like many other predictions, it was to have more than one fulfilment. The expression, "all the world" does indeed sometimes mean the Roman empire, (Luke ii. 1;) but perhaps it would be rash to affirm, that it is to be always thus limited. Like "the kingdom of heaven,--the kingdom of G.o.d,"--phrases which have unquestionably a two-fold signification, so it will be safer to consider this expression as of a similar kind. All other churches would be exposed to trial, from which this one would be exempted. The trial might consist of persecution, or the spreading of heretical principles and wicked practices, followed by apostacies. At such a time of trial, a firm adherence to the "doctrines which are after G.o.dliness," would be imperative duty, and the only way to secure the victor's crown. The gracious reward of fidelity here promised is a permanent and honorable place in the heavenly temple,--the temple of Christ's Father, whose name the citizen of the New Jerusalem should bear for ever, and should be known and recognised as "fellow-citizen with the saints." These names may be safely interpreted as importing, "son, daughter of the Lord Almighty, citizen of Zion, Christian." As "the disciples were first called Christians at Antioch,"

so their gracious Master will "confess their names before his Father and the holy angels." (Acts xi. 26; Rev. iii. 5.)

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 G.o.d;

15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

16. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

17. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.

18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.

19. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

20. Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

22. He that hath an ear, let him hear what the Spirit saith unto the churches.

Vs. 14-22.--It appears that in Paul's time a Christian church had been planted in Laodicea. (Col. ii. 1; iv. 16.) This church had the benefit of his ministry as well as that of Ephesus: and as both these churches were comparatively near to all the other five, we may suppose that a man of his zealous, active and persevering character and habits, would "impart unto them some spiritual gift." (Rom. i. 11.)

It is evident that this church had degenerated more than all the others.

In her there is nothing to commend. Her officers and members are described in their real character by him who is the "Amen, the faithful and true Witness, the beginning of the creation of G.o.d." Each of these t.i.tles speaks the divine dignity of Christ. They are all to be understood in an absolute, not in a comparative sense. As "there is none _good_ (absolutely so,) but one; that is, G.o.d," Matt. xix. 17; so Christ only is the "Amen" in such sense that he "cannot lie" as a "witness.'"

He "speaks that which he has seen with his Father." (John viii. 38.) Jesus is, moreover, the "Beginning;" the author, owner and sovereign ruler of "the creation of G.o.d." This is clearly taught in Col. i. 15-18, where the same person, who (in v. 18) is called "the beginning," as here; is (in v. 17,) said to "be before all things;" by whom (v. 16,) "were all things created, that are in heaven, and that are in earth."--Creation is a work proper to G.o.d only. But our Redeemer has "created all things." Now, according to Heb. iii. 4, "he that built all things is G.o.d;" therefore he of whom these things are spoken is "the Most High G.o.d." And so said the inspired prophet long ago, "For thy Maker is thine husband." (Isa. liv. 5.) In the language of Jeremiah, (x.

11,)--thus do we say to Arians, Socinians, and other self-styled Unitarians,--"The G.o.ds that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens:"

and their blinded votaries, "except they repent, shall all likewise perish."--However far the body of this church had declined, it does not appear that they had yet, as a community, gone the length of "denying the Lord that bought them."

Spiritual pride, self-sufficiency, seems to have been the prevailing sin among these degenerate professors. Like the Pharisee, they would boast of their riches, the spiritual gifts which they possessed, by which they flattered themselves that "they were not as other men." Possibly they might excel in knowledge, that "knowledge which puffeth up;" in utterance,--"great swelling words of vanity," by which they gained both "filthy lucre" and the admiration of an ignorant and carnal mult.i.tude.

Such is too often the actual condition of ministers and people, when they are all the while under the power of sin, and wholly "blind" to their spiritual dest.i.tution. Self-deception is fatal; and it would be just in the Lord Jesus to give such persons up to their own hearts'

l.u.s.ts. So he threatens,--"I will spue thee out of my mouth," as a man's stomach loathes that which is nauseating. The like figure is used by Isaiah, (lxv. 5,) personating his Lord when describing similar characters:--"These are a smoke in my nose,"--intolerably offensive.--To us the case of this church would appear hopeless. It is not so, however: on the contrary, he a.s.sures them that these sharp rebukes proceed from love. "As many as I love, I rebuke, and chasten." (Heb. xii. 6-8.) And from the "counsel" which he gives, as farther evidence of his love, we learn wherein this church was lacking,--in grace, justifying righteousness, and the saving self searching illumination of the Holy Spirit. As this church had not the promise of exemption from the coming "temptation," (v. 10,) the "gold tried in the fire" of persecution will be indispensable to preserve any from apostacy, whereby their cloak of hypocrisy would be removed, and they be exposed to "shame."--Christ "stands and knocks."--If the church refuses him admittance, yet if but one will "hear his voice and open the door," he will certainly communicate such consolations,--the "joy of his salvation," that it may be said they sup together. (Song v. 1.)

This, as before, is the "hundred-fold," promised in this life, as a foretaste and pledge of heavenly felicity.--There is added, a partic.i.p.ation in his honor and authority; for those who suffer with him shall also reign with him. (2 Tim. ii. 12.) Whilst "this honour is to all his saints," it is to be conferred upon them by Christ. This a.s.sertion may seem to contradict what Christ said to the mother of Zebedee's sons, (Matt. xx. 23,)--"to sit on my right hand, and on my left, is not mine to give."--No, it is not his to give,--"but, except to them for whom it is prepared of his Father." Then it is his to give,--his right. Of the honor and felicity promised to such as "fight the good fight of faith," none can have an adequate conception without actual experience. (1 John iii. 2.)

GENERAL OBSERVATIONS.

Although the fundamental doctrine of the _Trinity in Unity_ be not expressly taught or a.s.serted in these epistles, it is nevertheless often and plainly presupposed. Each epistle begins and closes with express mention of two divine persons as equally the author. What Christ says, the Spirit says to these churches. But there is a _third_ divine person often mentioned who is called "G.o.d," and "Father." (Ch. ii. 7, 18, 27, etc.;) and in the first verse of chapter third, one speaks who has the seven Spirits of G.o.d," where the _Trinity_ is included. Thus, while in these epistles this important doctrine of the adorable Trinity,--a doctrine which lies at the very foundation of a sinner's hope, is obscurely revealed, as being clearly discovered in the preceding parts of the Holy Scriptures; the subsequent part of this book of Revelation is intended, among other objects, to demonstrate _the distinct subsistence and economical actings_ of the co-equal and eternal Three, in the protection and salvation of the church, and in the control and moral government of the universe.

Again, on the groundless and chimerical a.s.sumption of those expositors who view these epistles as prophetical of seven successive periods of the destiny of the church general, the last estate would be worse than the first,--Laodicea being the worst of all. But this is obviously contrary to the description contained in ch. xx. 1-10, where the saints are represented as in possession and exercise of all their purchased and social rights. Neither does authentic history prove that the church of Christ was more prosperous under the "ten persecutions" by the heathen Roman emperors than in the apostolic age, as the superior condition of the church in Smyrna to that of Ephesus would require. The very contrary is true; and hence the groundlessness of such interpretation, however respectable the names of its authors. The object of our Saviour in all the instructions, counsels, warnings, rebukes and threatenings addressed to these several churches is doubtless the real benefit of his people in after generations;--just as his dealings with the church in Old Testament times, "were written for our admonition and learning." (Rom.

xv. 4; 1 Cor. x. 11.) Moreover, some persons have inferred from our Lord's treatment of these churches, a _divine warrant_ for the existence, and an imperative Christian duty for the charitable recognition, of all the conflicting and antagonistic organizations of our time, popularly styled Christian churches. But as the designation, "Christian churches," is in the apprehension of some too general, the term "evangelical" is used by them as restrictive of the term "Christian." Still the question will present itself,--What const.i.tutes a church "evangelical?" And this question is still without any definite answer. Perhaps no two persons would include in one category the same denominations of professing Christians. For example,--Is a community to be considered a Christian church in which the "doctrine of Balaam" is taught? Does the law of charity require the recognition of an organization as a Christian church, in which a "Jezebel would be suffered to teach, and to seduce the servants of Christ?" Is that a Christian church which denies the supreme deity of Christ, and rejects the seals of the covenant of grace,--the only charter of the Christian church's existence, on earth? Or is that combination to be viewed as a Christian church which has no regular ministry, but expressly rejects the "pastors and teachers" of Christ's appointment and the morality of the sabbath? These, and many other questions of similar or a.n.a.logous import, will suggest negative answers to all who fear G.o.d, respect his authority, and are free from the bewildering effects of popular error.

It ought to be considered that all these _seven_ churches were _one church_, as originally const.i.tuted, having the same,--that, is, a divine, scriptural organization. And although in the divine forbearance, they were still owned by Christ, notwithstanding the errors, heresies and immoralities which had crept into them; yet it is manifest that he threatens some of them with divorce, total extinction in case of impenitence. He has indeed fulfilled his awful threats in making them a desolation. Is it reasonable to suppose that he would reorganize these, or recognise others which incorporate the same or the like corruptions in doctrine and practice for tolerating which he has "removed their candlestick," or "spued them out of his mouth?" (_Absit blasphemia_.) To say so, or write so, does not manifest the "charity which rejoiceth not in iniquity, but rejoiceth in the truth." Alas! the present condition of the church general contains frequent evidences, that our Saviour's affectionate counsels, solemn warnings, and awful threatenings, are neither duly pondered nor dutifully regarded.

CHAPTER IV.

With this chapter the prophetical part of the Apocalypse begins. This is the place where the third division of the book commences, of which intimation had been given to John.--"Write ... the things which shall be hereafter." (Ch. i. 19.) The third is therefore much the largest part of the whole book, comprising all from the 4th to the 22d ch. It is also to be noticed that the fourth and fifth chapters are properly of the nature of an introduction to what follows, presenting to view, as it were, a grand theatre on which are to be exhibited the dramatic characters and events which const.i.tute the outline of history in the church and the world from the apostle's time till the consummation of all things.

Expositors commonly frame and lay down some rules by which they suppose symbolic language in general, and the symbols of this book in particular, may be interpreted. On examination, however, it will be discovered that the learned are not agreed either in the nature or number of such rules, and sometimes an expositor who has exerted his ingenuity most in devising canons of interpretation, forgets to apply them.

All languages, whether spoken or written, are more or less metaphorical, interspersed with what are called figures of speech. It is customary to represent nations and tribes, whose language abounds in symbols, as but little advanced in civilization; and to view oriental nations as more disposed to indulge in tropes and figures than those of the west; but perhaps this relative estimate of the modes of speech in the eastern and western hemispheres will admit of some modification, when we consider the gesticulations and similes by which the aborigines of America attempt to give expression to their ideas. The word _hieroglyphics_, signifying sacred sculpture, derived from the ancient mode of writing by the priests of Egypt, has received conventional currency among the learned, as descriptive of any writing which is obscure, "hard to be understood." And all who read this book will find some of it "dark"

indeed. The divine Author intended that it should be so, (ch. xiii. 18;) yet he calls it emphatically, a "Revelation."

We have already noticed, that the symbols in this book are taken from the ceremonial law in part, and part are taken from the works of creation. The heavens and the earth present to our senses a variety of material objects; some more, some less calculated to arrest our attention. Among these, the sun, moon and stars,--earth and sea, mountains and rivers, occupy prominent places. To facilitate our knowledge of these, and prompt reference to any part of them, we generalize or throw them into groups. Thus we speak familiarly of the "solar system," the "animal, vegetable or mineral kingdom." Now, just transfer these systematized objects from the material and physical, to the moral and spiritual world. Then consider what relation any one object bears to the system, and what influence it has upon the other objects of which it is a part, and its import may be generally, satisfactorily and certainly ascertained. Thus the same canons or rules which we apply in the interpretation of other writings, will be equally available in "searching the Scriptures,"--never, never forgetting that it is the Spirit of Christ that "guides into all truth," or his own all-comprehensive rule of interpretation, "comparing spiritual things with spiritual." (1 Cor. ii. 13.)

In order to the right observance of the divinely prescribed rule, "comparing spiritual things with spiritual," we must often refer to the prophecies of the Old Testament,--to the second and seventh chapters of Daniel in particular, because that prophet, while the church was captive under the power of literal Babylon, was favoured with a discovery of the purpose of G.o.d, that a succession of imperial powers should afterwards arise to "try the patience and the faith of the saints." As in the case of Pharaoh, so in the whole history of the rise, reign and overthrow of succeeding persecuting powers, Jehovah's design was precisely the same,--"to make his power known, and that his name might be declared throughout all the earth." (Ex. ix. 16; Rom. ix. 17.) In connexion with this, he would "glorify the riches of his grace on the vessels of mercy, which he had afore prepared unto glory," by sustaining them in the furnace of trial.

1. After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said. Come up hither, and I will show thee things which must be hereafter.

2. And immediately I was in the Spirit; and, behold, a throne was set in heaven, and one sat on the throne.

3. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

Verses 1-3.--"After these things," contained in the three preceding chapters, the glorious vision of the mediatorial person, and the writing and sending of the seven epistles; there seems to have intervened a pause. While John was in expectation of farther discoveries of "things which were to be thereafter," "behold, a door was opened in heaven," the place of Jehovah's special residence. But as this "heaven" is sometimes the theatre of _war_, (ch. xii. 7,) of course it is not to be taken literally. As a symbol it generally signifies organized society, over which the Most High presides. The "door opened" afforded the means to John of seeing the objects within. The "voice as of a trumpet," which arrested his attention, was that of Christ,--the "voice of the Lord, full of majesty." (Ps. xxix. 4; ch. i. 10, 11.) John was in his own apprehension, like Paul, "caught up into the third heaven," that he might behold in glorious succession "things which must be hereafter."

Why _must_ they be? Simply because such was the "purpose of Him who worketh all things after the counsel of his own will; who is wonderful in counsel and excellent in working; whose counsel stands, and who doeth all his pleasure." (Eph. i. 11.) Can a rational creature work without a plan? And shall mortal man be more rational than his Maker? The objects which were presented to John are not to be understood as _material_ objects. It was requisite that he should be "in the Spirit," before he could see them. The exercise of his bodily senses, the organs of sensation, must be suspended, that he might have a perception of the objects presented in vision. As the "spirits of just men made perfect"