Notes on the Old and New Testaments

3. Remember, therefore, how thou hast received. This may refer either to some peculiarity iu the manner in which the gospel was conveyed to them — as, by the labors of the apostles, and by the remarkable effusions of the Holy Spirit; cr to the ardor and love with which they embraced it; or to the greatness of the favors and privileges conferred on them; or to their own understanding of what the gospel required, wh'jn they were conv-erted. It is not possible to do^ermine

fast, and repent." Tf therefore thou shalt not watch, I will come on thee as a thief, ■* and thou shalt not know what hour I will come upGn thee.

in which sense the lau^age is used, but the general idea is plain, that there was something mai'ked and unusual in the way in which they bad been led to embrace the gospel, and that it was highly proper in these circumstances to look back to the days when they gave themselves to Christ. — It is always well for Christians to call to remembrance the "day of their espousals," and their views and feelings when they gave their hearts to the Saviour, and to compare those views with their present condition, especially if their conversion was marked by any thing unusual. ^ And heard. How thou didst hear the gospel in former times; that is, with what earnestness and attention thou didst embrace it. This would rather seem to imply that the reference in the whole passage is to the fact that they embraced the gospel with great ardor and zeal. \\ And hold fast. (1) Hold fast the truths which thou didst then receive: (2) hold fiist what remains of true religion among you. ^ And repent. Repent in regard to all that in which you have departed from your views and feelings when you embraced the gospel. ^[ If therefore thou shalt not loatch. The speaker evidently supposed that it was possible that they would not regard the warning; that they would presume that they would be safe if they refused to give heed to it, or that by mere inattention and indifference they might sufi'er the warning to pass by unheeded. Similar results have been so common in the world as to make such a supposition not improbable, and to make proper, in other cases as well as that, the solemn threatening that he would come suddenly upon them, ^f 1 tvill come on thee as a thief. In a sudden and unexpected manner. See Notes on 1 Thess. v. 2. % And ye shall net know what hour I will come vjion thee. You shall not know beforehand; yon shall have no warning of my immedLite approach. This is often the way in which God comes \o men in his heavy judgments. Long beforehand, he.ndmo-

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.

niolies us, indeed, of what must be the consequences of a course of sin, and warns us to turn from it; but when sinners refuse to attend to his warning, and still walk in the way of evil, he comes suddenly, and cuts them down. Every man who is warned of the evil of his course, and who refuses or neglects to repent, has reason to believe that God will come suddenly in his wrath, and call him to his bar. Prov. xxix. 1. No such man can presume on impunity; no one who is warned of his guilt and danger can feel that he is for one moment safe. No one can have any basis of calculation that he will be spared; no one can flatter himself with any probable anticipation that he will have time to repent when God comes to take him av/ay. Benevolence has done its appropriate work in warning him; — how can the Great Judge of all be to blame, if he comes then, and suddenly cuts the sinner off?

4. Thou hast a few names even in Sardis. See the Analysis of the chapter. The word names here is equivalent to persons, and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases where error and sin prevail, there may be found a few who are worthy of the divine commendation; a few who show that true religion may exist even when the mass are evil. Comp. Notes on Rom. xi. 4. \ Which have not defiled their garments. Comp. Notes on Jude 23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corrupticn. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled. ^ And they shall tvalk with me in white. White is the emblem of innocence, and is hence appropriately represented as the color of the raiment 10*

5 He that ovcrcometh, the same shall be clothed in white raiment; and I will not blot out his namo out of the * book of life, but I will

of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward, it is said that they would appear in white raiment in heaven. Comp. ch. vii. 9; xix. 8. ^ For they are worthy. They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a charracter that is fitted. for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and 2^roper that we should be received there. We have the character to which God has promised eternal life.

5. He that overcometh. See Notes on ch. ii. 7. % The same shall he clothed in ichite raiment. Whosoever he may bo that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in svery age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy. ^ And I icill not hlot out his name out of the hook of life. The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps — a register of those who are to live forever. The phrase "book of life" frequently occurs in the Bible, representing this idea. See Notes on Phil. iv. 3. Comp. Rev. xv. 3; xx. 12, 15; xxi. 27, xxii. 19. The expression "I will not blot out" means, that the names would be found there on the great day of final account, and would be found there for-

confess" his name before my Father, and before his angels.

ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most i)ositive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honor to have the name enrolled in that book than in the books of heraldry — in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen, that the world has produced. ^ But I tcill confess his name, &c. I will acknowledge him to be my follower. See Notes on Matt. x. 32.

6. He that hath an ear, &c. See Notes on ch. ii. 7.

This epistle (vs. 7-13) comprises the following subjects: — (1) The usual address to the angel of the church, ver. 7.

(2) The reference to some attribute, or characteristic of the speaker, ver. 7. He here addresses the church as one who is holy and true, as he who has the key of David, and who can shut, and no one can open, and open, and no one can shut. The representation is that of one who occupies a royal palace, and who can admit or exclude any one whom he pleases. The reference to such a palace is continued through the epistle.

(3) The usual declaration that he knows their works, and that he has found that they had strength, though but a little,- and had kept his word, ver. 8. (4) A declaration that he would constrain some who professed that they were Jews, but who were of the synagogue of Satan, to come and humble themselves before them, ver. 9. (5) The particular promise to that church. He would keep them in the hour of temptation that was coming to try all that dwelt upon the earth, ver. 10. (6) The command addressed to them as to the other churches. He solemnly enjoins it on them to see that no one should take their crown, or deprive them of the reward Avhich he would give to his faithful followers, ver. 11. (7J A general premise, in view of I

6 lie that hulh an ear, let him hear what the S^li. i saith unto the churches.

the circumstances in I'Liladelphia, to all who should overcomt, ver. 12. They would be made a pillar in the temple of God, and go no more oat. They would have written on themselves the name of his God, and the name of the holy city — showing that they were inhabitants of the heavenly world. (8) The usual call on all to attend to what was said to the churches, ver. 13.

Philadelphia stood about twenty-five miles southeast from Sardis, in the plain of Hermus, and about midway between the river of that name and the termination of Mount Tmolus. It was the second city in Lydia, and was built by king Attains Philadclphus, from whom it received its name. In the year 133, B. C, the place passed, with the country in the vicinity, under the dominion of the Ptomans. The site is reported by Strabo to be liable to earthquakes, but it continued to be a place of importance doAvn to the Byzantine age; and, of all the towns in Asia Minor, it withstood the Turks the longest. It was taken by

Bajazat, A. D. 1392. "It still exists as a Turkish town, under the name of Allah Shehr, ' City of God,' i. e., the 'High Town.' It covers a considerable extent of ground, running up the slopes of four hills, or rather of one hill, with four fiat summits. The country as viewed from these hills is extremely magnificent — gardens and vinej'ards lying at the back and sides of the town, and before it one of the most beautiful and extensive plains of Asia. The missionaries, Fisk and Parsons were informed by the Greek bishop, that the town contained 3000 houses, of which he assigned 250 to the Greeks, and the rest to the Turks. On the same authority, it is stated that there are five churches in the town, besides twenty others which were too ol<3 or too small for use. Six minarets, indicating as many mosques, are seen in the town, and one of these mosques is? believed by the native Christians to have been the church in which assembled the primitive Christians addre?scd in the Apocalypse. There are few ruins: but in one part are four pillars, which are supposed to have been columns of a

7 And to the angel of the church in Philadelphia write; These things

church. One solitary pillar has been often noticed, as reminding beholders of the remarkable words in the Apocalypse, 'Him that overcometh will I make a pillar in the temple of my God.'" — Kitto's Ency. See, also, the

Missionary Herald for 1821, p. 253;

saith he that is holy, •* he that is

1839, pp. 210-212. The town is the seat of a Greek Archbishop, with about twenty inferior clergy. The streets are narrow, and are described as remarkably filthy. The annexed cut will give a representation of the town as it now appears.

*L And to the angel of the church i?i Philadelphia. See Notes on ch. i. 20. ^ These things saith he that is holy. This refers undoubtedly to the Lord •Jesu!<. The appellation holy, or the holy one, is one that befits him, and is not unfrequently given to him in the New Testament. Luke i. 35; Acts i. 27, iii. li. It is not only an appellation approfjriate to the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness alwaj^s become us when we are addressed by a holy Redeemer, ^ He that is true. Another characteristic of the Saviour well-fitted to be referred to when he addresses men. It is a characteristic often ascribed to him in the New Testament (John. i. 9, 14, 17,• viii. 40, 45; xiv. 6; xviii. 37; 1 John V. 20), and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, ann to determine our destiny. ^ He that hath the key of David. This expression ' is manifestly taken from Isa. xxii. 22, '' And the key of the house of David will I lay upon his shoulder." See the passage explained in the Notes on that place. As used by Isaiah, the phrase is applied to Eliakim, and it is not tb b'.< infcr"ed that because the language heri; is applied to the Lord Jesus, that origin ally it had any such reference. "The.

true, « he that hath the key '' of David, he that openeth, and no man shutteth; and shutteth, ' and no man openeth;

application of the same terms," says Prof. Alexander on Isa. xxii. 22, " to Peter (Matt. xvi. 19), and to Christ himself (llev. iii. 7) does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different appli-

cations." The language is that which properly denotes authority or control — as when one has the key of a house, and has unlimited access to it; and the meaning here is, that, as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority. *jf He that openeth, and no man shutteth, &c. He has free and unrestrained access to the house; the power of admitting any one, or of excluding any one. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to the admission or exclusion of any one. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal solvation.

8. I know thy works. See Notes on oh. ii. 2. ^ Behold I have set before thee an open door. Referring to his authority as stated in ver. 7. The "open door" here evidently refers to the enjoyment of some privilege or honor, and so far as the language is concerned, it may refer to any one of the following things, either (1) the ability to do good — represented as the " opening of the door." Comp. Acts xiv. 27; 1 Cor. xvi. 9; 2 Cor. ii. 12; Col. iv. 3. (2) The privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being nefer closed against them by day or by night. Comp. Eev. xxi. 25. Or, (3) it may mean that they had before them sn open way of egress from dan-

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

ger and persecution. This latter. Prof. Stuart supposes to be the true meaning, and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase " an open door," is that it refers to access to a thing rather than egress from a thing; that we may come to that which we desire to approach, rather than escape from that which we di'cad. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense — as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and any where, and every where, they might do good, and at all times they might have access to the kingdom of God. \ And no timn can shut it. No one has the power of preventing this, for he who has control over all things, concedes these privileges to you. ^ For thou hast a little strength. This would imply that they had not great vigor, but still that, cotwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and, as long as that was the case, the door was still open for them to do good. The words " little strength" may refer either to the smallness of the number — meaning that they were few; or it may refer to the spiritual life and energy of the church — meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired thev

my word, and hast not denied my name.

9 Behold, I will make them of the synagogue of Satan, which say" they are Jews, and are not, but do lie; behold, I will make them to

should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life, and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now, that wherever there is any vitality in a church the Saviour will furnish ample opportunity that it may be employed in his service. ^ And hast not denied my name. WhcH Christians were brought before heathen magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the per§ecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews.

9. Behold I will mahe. Greek, " I give" — hibwyLi — that is, I will arrange matters so that this shall occur. The word implies that he had power to do this, and consequently proves that he has poAver over the heart of man, and can secure such a result as ho chooses. ^ Them of the Synagogue of Satan, which say that they are Jews. Who profess to be Jews, but are really of the synagogue of Satan. See Notes on ch. li. 9. The meaning is, that, though they were of Jewish extraction, and boasted much of being Jews, yet they were really under the influence of Satan, and their assemblages deserved to be called his " synagogue." ^ A7id are not, hut io lie. It is a false profession alto-

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

gether. Comp. Notes on 1 John i. 6. ^ Behold I will make them to come and vyorship before thy feet. The word rendered worship here, means properly to fall prostrate, and then to do homage, or to worship in the proper sense, as this was commonly done by falling prostrate. See Notes on Matt. ii. 2. So far as the word is concerned, it may refer either to spiritual homage, that is, the worship of God; or it may mean respect as shown to superiors. If it is used hero in the sense of divine worship properly so called, it means tliat they would be constrained to come and worship the Redeemer "before them," or in their very presence; if it is used in the more general signification, it means that they would be constrained to show them honor and respect. The latter is the probable meaning; thc.t is, that they would be constrained to acknowledge that they were the children of God, or that God regarded them with his favor. It does not mean necessarily that they would themselves be converted to Christ, but that, as they had been accustomed to revile and oppose those who were true Christians, they would be constrained to come and render them the respect due to those who were sincerely endeavoring to serve their Maker. The truth taught hero is, that it is in the power of the Lord Jesus so to turn the hearts of all the enemies of religion that they shall be brought to show respect to it; so to incline the minds of all people that they shall honor the church, or be at least outwardly its friends. Such homage the world shall yet be constrained to pay to it. ^ And to know that I have loved thee. This explains what he had just said, and shows that he means that the enemies of his church will yet be constrained to acknowledge that it enjoys the smiles of God, and that instead of being persecuted and reviled, it should be respected and loved.

keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. *

of my 'patience. My word commanding or enjoining patience; that is, tlioubast manifested the patience which I require. They had shown this in the trials which they had experienced j he promises now that in return he will keep them in the future trials that shall come upon the world. One of the highest rewards of patience in one trial is the grace that God gives us to bear another. The fact that we /muefteera patient and submissive may be regarded as proof that he will give us grace that we may he patient and submissive in the trials that are to come. God does not leave those who have shown that they will not leave him. ^ / also will keep thee. That is, I will so keep you that you shall not sink under the trials which will prove a severe temptation to many. This does not mean that they would be actually kept from calamity of all kinds, but that they would be kept from the temptation to apostacy in calamity. Ho would give them grace to bear up under trials with a Christian spirit, and in such a manner that their salvation should not be endangered. ^ From the hour of temptation. The season; the time; the period of temptation. You shall be so kept that that which will prove to be a time of temptation to so many shall not endanger your salvation. Though others fall, you shall not; though yovi may be afflicted with others, yet you shall have grace to sustain you. ^ Which shall come upon all the world. The phrase here used — " all the world'' — may either denote the whole world; or the whole Roman empire; or a large district of country; or the land of Judea. See Notes on Luke ii. 1. Here, perhaps, all that is implied is, that the trial would be very extensive or general — so much so as to embrace the world as the word Avas understood by those to whom the epistle was addressed. It need not be supposed that the whole world literally was included in it, or even aU the Roman empire, but what was the world to them — the region which ithey would embrace in that term. If there were some far-

hold that fast which thou hast, that no man take thy crown.

12 Him that overcometh will I make a pillar in the temple of my God; and he shall go no more out: and I will write upon him the name

spreading calamity in the country where they resided, it would probably be all that would be fairly embraced in the meaning of the word. It is not known to what trial the speaker refers. It may have been some form of persecution, or it may have been some calamity by disease, earthquake, or famine that was to occur. Tacitus (see Wetstein, in loc.) mentions an earthquake that sank twelve cities in Asia Minor in one night, by which, among others, Philadelphia was deeply aflected, and it is possible that there may have been reference here to that overwhelming calamity. But no • thing can be determined with certainty in regard to this. *^ To try them that dwell upon the earth. To test their character. It would rather seem from this that the affliction was some form of persecution as adapted to test the fidelity of those who were aflected by it. The persecutions in the Roman empire would furnish abundant occasions for such a trial.

11. Behold I come qjiickly. That is, in the trials referred to. Comp. Notes on ch. i. 1, 11, 16. ^ Hold that fast which thou hast. That is, whatever of truth and piety you now possess. See Notes on ver. 3. ^ That no ma7i take thy crown. The crown of life appointed for all who are true believers. See Notes on 2 Tim. iv. 8. The truth which is taught here is, that by negligence or unfaithfulness in duty, we may be deprived of the glory which we might have obtained if we had been faithful to our God and Saviour. We need to be on our constant guard, that, in a world of temptation, where the enemies of truth abound, we may not be robbed of the crown that we might have worn for ever. Comp. Notes on 2 John 8.

12. Him that overcometh. See Notes on ch. ii. 7. % IVill 1 make a pillar in the temple of my God. See the introductory remarks to this epistle. The promised reward of faithfulness here is, that he who was victorious would be honored as if he were a pillar or column in the temple of God. Such a pillar or column was partly for ornament, and

of my God, and the name of the city of my God, icJiich is New*

partly for support, and the idea here is, that in that temple he would contribute to its beauty and the justness of its proportions, and would at the same time be honored as if he were a pillar which was necessary for the support of the temi^le. It is not uncommon in the New Testament to represent the church as a temple, and Christians as parts of it. See'l Cor. iii. 16, 17; vi. 19; 2 Cor. vi. 16; 1 Pet. ii, 5. ^ And he sJiall go no more out. He shall be permanent as a part of that spiritual temple. The idea of "going out" does not properly belong to a pillar, but the speaker here has in his mind the man though represented as a column. The description of some parts would be applicable more directly to a pillar; in others more properly to a man. Comp. John vi. 37; x. 28,29; 1 John ii. 19, for an illustration of the sentiment here. The main truth here is, that if we reach heaven, our happiness will be secure forever. We shall have the most absolute certainty that- the welfare of the soul will no more be perilled; that we shall never be in danger of falling into temptation; that no artful foe shall ever have power to alienate our alfections from God; that we shall never die. Though we may change our place, and may roam from world to world, till we shall have surveyed all the wonders of creation, yet we shall never " go out of the temple of God." Comp. Notes on John xiv. 2. When we reach the heavenly world, our conflicts will be over; our doubts at an end. As soon as we cross the threshold, we shall be greeted with the assurance, "he shall go no more out forever." That is to be our eternal abode, and whatever of joy or felicity or glory that bright world can furnish, is to be ours. Happy moment when, emerging from a world of danger and of doubt, the soul shall settle down into the calmness and peace of that state where there is the assurance of God himself that that world of bliss is to be its eternal abode. ^ And I will write upon him the name of my God. Considered as a pillar or column in the temple. The name of God would be conspicuously recorded on it to show that he belonged to God.

Jerusalem, which cometh dowii out; of heaven from my God: and / will icrite upon him my new name.

The allusion is to a public edifice on the columns of which the names of distinguished and honored persons were recorded; that is, where there was a public testimonial of the respect in which one whose name was thus recorded was held. The honor thus conferred on him " who should overcome," would be as great as if the name of that God whom he served, and whose favor and friendship he enjoyed, were inscribed on him in some conspicuous manner. The meaning is, that he would be known and recognized as belonging to God; the God of the Redeemer himself — indicated by the phrase "the name of my God." 5[ And the name of the city of my God. That is, indicating that he belongs to that city, or that the New Jerusalem is the city of his habitation. The idea would seem to be, that in this world, and in all worlds wherever ho goes and wherever he abides, he will be recognized as belonging to that holy city; as enjoying the rights and immunities of such a citizen. ^ Which is JSew Jerusalem. Jerusalem was the place where the temple was reared, and where the worship of God was celebrated. It thus came to be synonymous with the church — the dwelling-place of God on earth. ^ Which cometh down out of heaven from my God. See this explained in the Notes on ch. xxi. 2, seq. Of course, this must be a figurative representation, but the idea is plain. It is (1) that the church is, in accordance with settled Scripture language, represented as a city — the abode of God on earth. (2; That this, instead of being built here, or having an earthly origin, has its origin in heaven. It is as if it had been constructed there, and then sent down to earth ready formed. The type, the form, the whole structure is heavenly. It is a departure from all proper law3 of interpretation to explain this literally, as if a city should be actually let down from heaven; and equally so to infer from this passage and the others of similar import in this book, that a city will be literally reared for the residence of the saints. If the passage proves any thing on either of th^se points, it is, that a great and splendid city^ suoh

13 He that hath an ear, let him

as that described in cb. xxi. will literally tome down from heaven. But who can believe that? Such an interpretation, however, is by no means necessary. The comparison of the church with a beautiful city, and the fact that it has its origin in heaven, is all that is fairly implied in the passage. ^ And I will write upon him my new name. See Notes on ch. ii. 17. The reward, therefore, promised here is, that he who by persevering fidelity showed that he was a real friend of the Saviour, would be honored with a permanent abode in the holy city of his habitation. In the church redeemed and triumphant he would have a perpetual dwelling, and wherever he should be, there would be given him sure pledges that he belonged to him, and was recognized as a citizen of the heavenly world. To no higher honor could any man aspire; and yet that is an honor to which the most humble and lowly may attain by faith in the Son of God.

The contents of the epistle to the church at Laodicea (vs. 14-22), are as follows: (1) The usual salutation to the angel of the church, ver. 14. (2) The reference to the attributes of the speaker — tho one here referred to being that he was the "Amen," "the ftiithful and true witness," and "the beginning of the creation of God," ver. 14. (3) The claim that he knew all their works, ver. lo. (4) The characteristic of the church: it was "lukewarm" — "neither cold nor hot," ver. 15. (5) The punishment threatened, that he would " spue them out of his mouth," ver. 16. (6) A solemn reproof of their self-confidence, of thei? ignorance of themselves, and of their pride, when they were in fact poor, and blind, and naked; and a solemn counsel to them to apply to him for those things which would make them truly rich — which would cover up the shame of their nakedness, and wliich would give them clear cpiritual vision, vs. 17, 18. (7) A command to repent, in view of the fact that ho rebukes and chastens those whom he loves. (8) An assurance that an opportunity is still

14 And unto the angel of the church " of the Laodiceans write;

offered for repentance, represented by his standing at the door and praying for admittance, ver. 20. (9) Apromisetohim that should be victorious — in this case that he should sit down with him on his throne, ver. 21; and (10) the usual call on those who had ears to hear, to attend to what the Spirit said to the churches. Laodicea was situated in the southern part of Phrygia, near the junction of the small rivers Asopus and Carpus, on a plain washed at its edges by each. It was about forty miles from Ephesus, and not far from Colosse and Hierapolis. In the time of Strabo it was a large city, but the frequency of earthquakes, to which this district has been always liable, demolished, long since, a large part of the city, and destroyed many of the inhabitants, and the place was abandoned, and now lies in ruins. It is now a deserted place, called by the Turks Eski-hissar, or Old Castle. From its ruins, which are numerous, consisting of the. remains of temples, theatres, <5sc., it seems to have been situated on six or seven hills, taking up a large space of ground. The whole rising ground on which the city stood is one vast tumulus of ruins, abandoned entirely to the owl and the fox. Col. Leake says, "There

are few ancient sites more likely than Laodicea to preserve many curious remains of antiquity beneath the surfsice of the soil; its opulence, and the earthquakes to which it was subject, rendering it probable that valuable works of art were there buried beneath the ruins of the public and private edifices." The

neighboring village contains some fifty or sixty people, among whom, on a visit of a recent traveller there, there were but two nominal Christians. " The name

of Christianity," says Emerson (p. 101), " is forgotten, and the only sounds that disturb tho silence of its desertion are the tones of the Muezzin, whose voice from the distant village (Eski-hissar) proclaims the ascendency of Mohammed. Laodicea is even more solitary than Ephesus; for the latter has the prospect of the rolling sea, or of a whitening sail to enliven its decay; while the former sits in widowed loneliness, its walls are grass-grown, its temples desolate, its

very name has perished." A thunder-

storm gathered on the mountains at a distance while this traveller was examining the ruins of Laodicea. lie returned to Eski-hissar, and waited until the fury of the storm had abated, but set off on his journey again before it had entirely ceased to blow and to rain. " Yf e pre-

ferred," says he, "hastening on, to a farther delay in that melancholy spot, where everything whispered desolation, and where the very wind that swept im-

faithful and true "Witness, the beginning of the creation of God:

petuously through the valley, sounded like the fiendish laugh of time exulting over the destruction of man and hig proudest monuments." See Prof. Stuart,

The following cut, from McFarlanc'a "Seven Apocalyptic Churches," will furnish a representation of the ruins of Laodicea.

14. And u?ito the angel of the church of the Laodicea?}!!, write. See Notes on ch. i. 20. «[ These things saith the Amen. Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukcwarmness, and the reference to the fact that he who was about to address them was the "Amea" — that is, was characterized by the simple earnestness and fiincerity denoted by that word — was eminently fitted to make an impression oa the minds of such a people. The word amen means truC) certain, faithful; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he afiirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (Notes on 2 Cor. i. 20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarraness which, from its very nature, always approximates insincerity. This Avas an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church. ^ Tie faithful and i true Witness. This is presenting tho

15 I know thy works, that thou

idea implied in the word amen in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See Notes on ch, i. 5. % The beginning of the creation of God. This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Comp. Notes on Col, i. 15. The phrase here used is susceptible, properly, of only one of the following significations, viz.: either (a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist, that is, that he was the author of all things; or (6) that he was the first created being; or (c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the firstfruits of them that sleep, or that he is the head of the spiritual creation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may bo observed, that the first one — that he is the author of the creation, and in that sense the heginning, though expressing a scriptural doctrine (John i. 3) Epla. iii. 9; Col. i. 16), is not in accordance with the proper meaning of the word here used — ap'^fj. The word properly refers to the commencement of a thing, not its authorship, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former — primacy in regard to time — that is properly the commencement of a thing, see the following passages where the word occurs, Matt. xix. 4, 8, xxiv. 8, 21; Mark i. 1, x. 6, xiii. 8, 19; Luke i. 2; John i. 1, 2, ii. 11, vi. 64, viii. 25, 44, xv. 17, xvi. 4; Acts xi. 15; 1 John i. 1, ii. 7, 13, 14, 24, iii. 8, 11; 2 John 5, 6. For tho latt«r signification, primacy of rank.

art neither cold nor hot: I would ° thou wert cold or hot.

or authority, see the following places, Luke xii. 11, xx. 20; Rom. viii. 38, 1 Cor. XV. 24; Eph. i. 21, iii. 10, vi. 12; Col. i. 16, 18, ii. 10, 15; Tit. iii. 1. The word is not, therefore, found in the sense of authorship, as denoting that one is the begin?iing of anything in the sense that he caused it to have an existence. As to the second of the signification suggested, that it means that he was the first created being, it may be observed (a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as tho language is susceptible of other interpretations, it cannot be employed to prove that Christ is a ciieated being. (6) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe divine attributes to him; which speak of him as himself the Creator of all things. Comp. John i. 1-3; Col. i. 16; Heb. i. 2, 6, 8, 10-12. The third signification, therefore, remains, that he is " the beginning of the creation of God," in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is (a) in accordance with the meaning of the word, Luke xii. 11, xx. 20, et al, tit supra, and (6) in accordance with tho uniform statements respecting the Redeemer, that " all power is given unto him in heaven and in earth" (Matt, xxviii. IS); that God has "given him power over all flesh" (John xvii. 2); that all things arc " put under his feet" (Heb. ii. 8; 1 Cor. XV. 27); that he is exalted over all things, Eph. i. 20-22. Having this ranK, it was proper that ho should speak with authority to the church at Laodicea.

word cold here would seem to denote the state where there was no pretension to religion; where every thing was utterly lifeless and dead. The language is obviously figurative, but it is such as is often employed, when we speak of one as being cold towards another, as having a cold or icy heart, &c. The word liot would denote, of course, the opposite — warm and zealous in their love and service. The very words that we are constrained to use when speaking on this subject — such words as ardent (i. e. hot, or burning); fervid (i. e. very hot, burning, boiling), show how necessary it is to use such words, and how common it is. The state indicated here, therefore, would be that in which there was a profession of religion, but no warm-hearted piety; in which there was not, on the one hand, open and honest opposition to him, and, on the other, such warmhearted and honest love as he had a right to look for among his professed friends; in which there was a profession of that religion which otight to warm the heart with love, and fill the soiil with zeal in the cause of the Redeemer; but where the only result, in fact, was deadness and indifference to him and his cause. Among those who made no profession, he had reason to expect nothing but coldness; among those who made a profession, he had a right to expect the glow of a warm affection, but he found nothing but indifference. ^ Iicoidd thou icert cold or hot. That is, I would prefer either of those states to that which now exists. Any thing better than this condition, where love is professed, but where it does not exist; where vows have been assumed which are not fulfilled. Why he would prefer that they should be " hot," is clear enough; but why would he prefer a state of utter coldness — a state where there was no profession of real love? To this question the following answers may be given: — (1) Such a state of open and professed coldness or indifference is more honest. There is no disguise; no concealment; no pretence. We know where one in this state *' may be found;" we know with whom we are dealing; we know what to expect. Sad as the state is, it is at least honest; and we are so made, that we all prefer such a character to one where profeseions are nsade which are never to be realized — to a state of insincerity and hypocrisy. (2)

Such a Btat« is more honorable. It is a more elevated condition of mind, and marks a higher character. Of a man who is false to his engagements; who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But, in the character of the man who is openly and avowedly opposed to any thing; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus, there were always the elements of true greatness; in that of Judas Iscariot, there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Kedeemer for years, was nothing but a traitor — a man of essential meanness. (3) There is more hope of conversion and salvation in such a case. There could always have been a ground of hope that Saul would be converted and saved, even when "breathing out threatening and slaughter;" of Judas, when numbered among the professed disciples of the Saviour, there was no hope. The most hopeless of all persons, in regard to salvation, are those who are members of the church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because (a) The essential character of any one who will allow himself to do this, is eminently unfavorable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is not a man on whom the truths of Christianity are likely to make an impression. (6) Such a man never applies the truth to himself. Truth that is addressed to impenitent sinners, he does not apply to himself, of course, fur he does not rank himself in that class of persons. Truths addressed to hypocrites, he will not apply to himself, for no one, however insincere and hollow he may be, chooses to act on the presumption that he is himself a hypocrite, or so as to leave others to suppose that

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

he regards himself as such. The means of grace adapted to save a sinner, as Buch, he will not use, for he is in the church, and chooses to regard himself fts safe. Efforts made to reclaim him he will resist, for he will regard it as proof of a meddlesome spirit, and an uncharitable judging in others, if they consider him to be any thing different from what he professes to be. What right have they to go hack of his profession, and assume that he is insincere? As a consequence, there are probably fewer persons by far converted of those who come into the church without any religion, than of any other class of persons of similar number, and the most hopeless of all conditions, in respect to conversion and salvation, is when one enters the church deceived, (c) It may be preeumed that, for these reasons, God himself will make less direct effort to convert and save such persons. As there are fewer appeals that can be brought to bear on them; as there is less in their character that is noble and that can be depended on in promoting the salvation of a soul; and as there is special guilt in hypocrisy, it may be presumed that God will more frequently leave such persons to their chosen course, than he will those who make no professions of religion. Comp. Vs. cix. 17, 18; Jer. vii IG; xi. 14; siv. 11; Isa. i. 15; Hos. iv. 17.

16. So then because thou art lukewarm — / toill spue thee out of my mouth. Referring, perhaps, to the well-known fact that tepid water tends to produce sickness at the stomach and an inclination to vomit. The image is intensely strong, and denotes deep disgust and loathing at the indifierence which prevailed in the church at Laodicea. The idea is, ihat they would be utterly rejected and cast off as a church: — a threatening of which there has been an abundant fulfilment in subsequent times. It may be remarked, also, that what was threatened to that church may be expected to occur to all churches, if they are in the eame condition, and that all professing Christians, and Christian churches, that are lukewarm, have special reason to dread the indignation of the Saviour.

17. Because thou eayest, I am rich. So far as the language here is concerned, this may refer either to riches literally, or to spiritual riches; that is, to a boast of having religion enough. Prcf. Stuart supposes that it refers to the former, and so do AVetstein, Vitringa, and others. Doddridge, Rosenmiiller, and others, understand it in the latter sense. There ii no doubt that there was much wealth in Laodicea, and that, as a people, they prided themselves on their riches. See the authorities in Wetstein, on Col. ii. 1, and Vitringa, p. 160. It is not easy to determine which is the true sense; but may it not have been that there was an allusion to both, and that, in every respect, they boasted that they had enough? May it not have been so much the characteristic of that people to boast of their wealth, that they can-ied the spirit into every thing, and manifested it even in regard to religion? Is it not true, that they who have much of this world's goods, when they make a profession of religion, are very apt to suppose that they are well off in every thing, and to feel self-complacent and happy? And is not the possession of much wealth by an individual Christian, or a Christian church, likely to produce just the lukewarmness which it is said existed in the church at Laodicea? If we thus understand it, there will be an accordance with the well-known fact that Laodicea was distinguished for its riches, and, at the same time, with another fiict, so common as to be almost universal, that the possession of great wealth tends to make a professed Christian self-complacent and satisfied in every respect; to make him feel that, although he may not have much religion, yet he is on the whole well off; and to produce, in religion, a state of just such lukewarmnesa as the Saviour here says was loathsome and odious. ^ And increased with goods, — TTc-rXdvKtjKa, "I am enriched." This is only a more emphatic and intensive way of saying the same thing. It has no reference to tho kind of richos referred

and have need of nothing; and knowest not that thou art -wretched,

to, but merely denotes the confident manner in Tvliicli they affirmed that they were rich. ^[ And have need of nothing. Still an emphatic and intensive way of saying that they were rich. In all respects, their wants were satisfied; they had enough of every thing. They felt, therefore, no stimulus to effort; they sat down in contentment, self-complacency, and indifference. It is almost unavoidable that those who are rich in this world's goods should feel that they have need of nothing. There is no more common illusion among men than the feeling that if one has wealth, he has every thing; that there is no want of his nature which cannot be satisfied with that; and that he may now sit down in contentment and ease. Hence the almost universal desire to be rich; hence the common feeling among those who are rich that there is no occasion for solicitude or care for any thing else._ Comp. Luke xii. Id. ^ And hnotvest not. There is no just impression in regard to the real poverty and wretchedness of your condition. ^ That thou art wretched. The word wretched we now use to denote the actual consciousness of being miserable, as applicable to one who is sunk into deep distress or afilictioDs The word here, however, refers rather to the condition itself than to the consciousness of that condition, for it is said that they did not know it. Their state was, in fact, a miserable state, and was fitted to produce actual distress if they bad had any just sense of it, though they thought that it was otherwise. «[ And miserable. This word has, with us now, a similar signification; but the term here used — YKttivii — rather means a. pitiable state than one actually felt to bo so. The meaning is, that their condition was one that was fitted to excite i^i^y or comjjassion; not that they were actually miserable. Comp. Notes on 1 Cor. xv. 19. ^\ All d poor. Notwithstanding all their boast of having enough. They really had not that which was necessary to meet the actual wants of their nature, and, therefore, they were poor. Their worldly property could not meet the wants of their souls; and, with all their pretensions to piety, they had not religion enough to meet the necessities of 11*

and miserable, and poor, and blind, and naked:

their nature when calamities should come, or when death should approach; and they were, therefore, in the strictest sense of the term, poor. ^ And Hind. That is, in a spiritual respect. They did not see the reality of their condition; they had no just views of themselves, of the character of God, of the way of salvation. This seems to be said in connection with the boast which they made in their own minds — that they had every thing; that they wanted nothing. One of the great blessings of life is clearness of vision, and their boast that they had every thing must have included that; but the speaker here says that they lacked that indispensable thing to completeness of character and to full enjoyment. "With all their boasting, they were actually blind, — and how could ono who was in that state say that he "had need of nothing?" ^ And naked. Of course, spiritually. Salvation is often represented as a garment (Matt. xxii. 11, 12; Rev. vi. 11; vii. 9, 13, 14), and the declaration here is equivalent to saying that they had no religion. They had nothing to cover the nakedness of the soul, and in respect to the real wants of their nature they were like one who had no clothing in reference to cold, and heat, and storms, and to the shame of nakedness. How could such an one be regarded as rich? — "We maylearn from this instructive verse, (1) That men may think themselves to bo rich, and yet, in fact, be miserably poor. They may have the wealth of this world in abundance, and yet have nothing that really will meet their wants in disappointment, bereavement, sickness, death; the wants of the never-dying soul; their wants in eternity. "What had the " rich fool," as he is commonly termed, in the parable, when he came to die? Luke xii. 16, seq, "What had "Dives," as he is commonly termed, to meet the wants of his nature when he went down to hell? Luke xvi. 19, seq. (2) Men may have much property, and think that they have all they want, and yet bo icretched. In the sense that their condition is a wretched condition, this is always true, and in the sense that they are consciously wretched, this may be and often is true also. (3) Men may have great property,

18 I counsel tliee to buy * of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and

and yet be miserable. This is true in the sense that their condition is si. pitiable one, and in the sense that they are actually unhappy. There is no more pitiable condition than that where one has great property, and is self-complacent and proud, and who has nevertheless no God, no Saviour, no hope of heaven, and who perhaps that very day may " lift up his eyes in hell, being in torments;" and, it need not be added, that there is no greater actual misery in this world than that which sometimes finds its way into the palaces of the rich. He greatly errs, who thinks that misery is confined to the cottages of the poor. (4) Men may be rich, and think they have all that they want, and yet be blind to their condition. They really have no distinct vision of any thing. They have no just views of God, of themselves, of their duty, of this world, or of the next. In most important respects, they are in a worse condition than the inmates of an asylum for the blind, for they may have clear views of God and of heaven. Mental darkness is a greater calamity than the loss of natural vision; and there is many an one who is surrounded by all that affluence can give, who never yet had one correct view of his own character, of his God, or of the reality of his condition, and whose condition might have been far better if he had actually been born blind. (5) There may be gorgeous robes of adorning, and yet real nakedness. With all the decorations that wealth can impart, there may be a nakedness of the Boul as real as that of the body would be if, without a rag to cover it, it were exposed to cold, and storm, and shame. The soul, destitute of the robes of salvation, is in a worse condition than the body without raiment: — for, how can it bear the storms of wrath that shall beat upon it forever, and the shame of its exposure in the last dread day?

18. / counsel thee to buy of me gold tried in the fire. Pure gold j such as has been subjected to the action of heat to purify it from dross. See Notes on that the shame of thy nakedness ' do not appear; and anoint thine eyes with eye-salve, that thou may est see.

1 Peter i. 7. Gold here is emblematic of religion — as being the most precious of the metals, and the most valued by men. They professed to be rich, but were not; and he counsels them to obtain from him that which would make them truly rich. ^ That thou mayest be rich. In the true and proper sense of the word. With true religion; with the favor and friendship of the Redeemer, they would have all that they really needed, and would never be in want. ^ And tchite raiment. The emblem of purity and salvation. See Notes on ver. 4. This is said in reference to the fact (ver. 17) that they were then nahed. ^ That thou mayest be clothed. With the garments of salvation. This refers, also, to true religion, meaning that that which the Redeemer furnishes will answer the same purpose in respect to the soul which clothing does in reference to the body. Of course, it cannot be understood literally, nor should the language be pressed too closely, as if there was too strict a resemblance. ^ And that the shame of thy nakedness do not appear. We clothe the body as well for decency as for protection against cold, and storm, and heat. The soul is to be clothed that the " shame" of its sinfulness may not be exhibited, and that it may not be offensive and repellant in the sight. *|[ And anoint thine eyes with eye-salve. In allusion to the fact that they were blind, ver. 17. The word eyesalve — KoWovpiov, occurs nowhere else in the New Testament. It is a diminutive from KoWvpa — collyra, a coarse bread or cake, and means properly a small cake or cracknel. It is applied to eye-salve as resembling such a cake, and refers to a medicament prepared for sore or weak eyes. It was compounded of various substances supposed to have a healing quality. See Wetstein in loc. The reference here is to a spiritual healing, — meaning that, in respect to their spiritual vision, what he would furnish would produce the same effect as the collyrium or eye-salve would in diseased eyes. The idea is, that the grace of the gospel

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

enables men who were before blind to see clearly the character of God, the beauty of the way of salvation, the loveliness of the person and of work of Christ, &c. See Notes on Eph. i. 18.

1 9. As many as I love, 1 rebuke and chasten. Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient, and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained in the Notes on Heb, xii. 6, seq. The language is taken from Prov. iii. 12. ^ Be zealous, ' therefore, and repent. Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labor, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. — The truth taught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, and seeking his favor again. As sure as he has any true love for them, if this is not done, he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself,

20. Behold I sta?id at the door and knock. Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome, ver. 16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favor; nay more, he stood and plead with them that he might be received with thg hospitality

and knock: '' If " any man hear my voice, and open the door, I will coma in to him, and will sup with him, and he with me.

that would be shown to a friend or stranger. The language here is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign — knocking — announce our presence, and ask for admission. The act of knocking implies two things: (a) that we desire admittance; and (6) that we recognize the right of him who dwells in the house to open the door to us or not as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: — that he desires to be admitted to our friendship; and that he recognizes our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away — perhaps to return and knock again; perhaps never to come back. The language here used, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to any thing which would announce his presence: — his word; his Spirit; the solemn events of his Providence; the invitations of his gospel. In these, and in other methods he comes to man, and the manner in which these invitations ought to be estimated, would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer, It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviour presents himselj at the door of the heart aa if he were desirous to enjoy the friendship of man. This is in accordance with the uniform language of the New Testa- ment, that " God so loved the world as to give his only-begotten Son;" that " Christ came to seek and to save the lost j" that the Saviour says, " Come unto me, all ye that labor and are heavyladen," <fcc. Salvation, in the Scriptures, is never represented as originated by man. *l Jf any rnan hsar my voice. Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night (Luke xi. 5), or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures (Comp. Isa. Iv. 1; John vii. 37; Rev. xxii. 17), is universal, and proves that the invitations of the gospel are made, and are to be made, not to a part only, but fully and freely to all men; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (idv ns) as to be applicable to every human being; and any one, of any age, and in any land, would be authorized to apply this to himself, and, under the protection of this invitation to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed farther, that this also recognizes the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened. *[ And open the door. As one would when a stranger or friend stood and knocked. The meaning here is simp]}^ if any one will admit mo; that is, receive mc as a friend. The act of receiving him is as voluntary on our part as it is when »ve rise and open the door to one who xnocks. It may be added (1) that this is an easy thing. Nothing is more easj- than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure tho salvation of the soul.' (2) This is a 'eaaonahle thing. Wo invite him who

I grant to sit 'with me in my throne,

knocks at the door, to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet, how different does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter — no act of common civility such as that with which be would greet even a stranger! And with how much coolness and indifference does he see him turn away — perhaps to come back no more, and with no desire that he ever should return! ^ 1 will come in to him, and will sup with him, and he with me. This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him, there would lo thr^ intimacy which subsists between thoso v.'ao sit dcwn to a friendly meal together. In all countries.and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. The truths, then, which are taught in this verse, are (1) that the invitation of the gospel is made to all — " if any man hear my voice;" (2) that the movomcnt towards reconciliation and friendship is originated by the Saviour — "behold, I stand at the door and knock;" (3) that there is a recognition of our own free agency in religion — "if any man will hear my voice, and open the door;" (4) the ease of the terms of salvation, represented by " hoai-ing Lis voice," and "opening the door;" and (6) the blessedness of thus admitting him, arising from his friendship — "I will sup with him, and he with me." What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?

21. To him that overcometh. See Notes on ch. ii. 7. ^ fVill I grant to sit it^ilhme in my throne. That is, they will share his honors and his triumphs. Sec Notes ch. ii. 26, 27; comp. Notes on Rom. viii. 17. ^ Even as I whr, over*

even as I also overcame, " and am set down with my Father in his throne.

came. As I gained a victory over the world, and over the power of the Tempter. As the reward of this, he is exalted to the throne of the universe (Phil. ii. 6-11), and in these honors achieved by their great and glorious Head, all the redeemed will share. ^ And am set down with my Father in his thro?ie. Comp. Notes on Phil. ii. 6-11. That is, he has dominion over the universe. All things are put under his feet, and in the strictest unison, and with perfect harmony, he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son; that of the Son is that of the Father — for they are one. See Notes on John v. 19; comp. Notes on Eph. i. 20-22; 1 Cor. xv. 24-2S.

22. He that hath an ear,.&o. See Notes on ch. ii. 7.

This closes the epistolary part of this book, and the "visions" properly commence with the next chapter. Two remarks may be made in the conclusion of this exposition. (1) The first relates to the truthfulness of the predictions in these epistles. As an illustration of that truthfulness, and of the present correspondence of the condition of those churches with what the Saviour said to John they would be, the following striking passage may be introduced from Mr. Gibbon. It occurs in his description of the conquests of the Turks (Dee. & Fall, iv. 260, 261):— " Two

Turkish chieftains, Sarukhan and Aidiu, left their names to their conquests, and their conquests to their posterity. The captivity or ruin of the seven churches of Asia was consummated; and the barbarous lords of Ionia and Lydia still trample on the monuments of classic and Christian antiquity. In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations: the destitution is complete; and the temple of Diana, or the church of Mary, will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now

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

peopled with wolves and foxes; Sardia is reduced to a miserable village; the God of Mahomet, without a rival or a son, is invoked in the mosques of Thyatira and Pergamos; and the populousness of Smyrna is supported by the foreign trade of Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins; a pleasing example that the paths of honor and safety may sometimes be the same."

(2) The second remark relates to the applicability of these important truths to us. There is perhaps no part of the New Testament more searching than these brief epistles to the seven churches; and though those to whom they were addressed have long since passed avray, and the churches have long since become extinct; though darkness, error, and desolation have come over the places where these churches once stood, yet the principles laid down in these epistle? still live, and they are full of admonition to Christians in all ages and all lands. It is a consideration of as much importance to us as it was to these churches, that the Saviour now knows our works; that he sees in the church and in any individual, all that there is to commend and all that there is to reprove; that ho has power to reward or punish now as he had then; that the same rules in apportioning rewards and punishments will still be acted on; that he who overcomes the temptations of the world will find an appropriate reward, that those who live in sin must meet with the proper recompense, and that those who are lukewarm in his service will be spurned with unutterable loathing. His rebukes are awful; but his promises are full of tenderness and kindness. While they who have embraced error, and they who ar« living in sin, have occasion to tremhle before him, they who are endeavoring to perform their duty, may find in these epistles enough to cheer their hearts, and to animate them with the hope of final victory, and of the most ample and glorious reward.

This chapter properly commences the series of visions respecting future events, and introduces those remarkable symbolical descriptions which were designed to cheer the hearts of those to whom the book was first sent, in their trials, and the hearts of all believers in all ages, with the assurance of the final triumph of the gospel. See the Introduction.

In regard to the nature of these visions, or the state of mind of the writer, there have been different opinions. Some have supposed that all that is described was made only to pass before the mind, with no visible representation; others, that there were visible representations so made to him that he could copy them; others, that all that is said or seen was only the production of the author's imagination. The latter is the view principally entertained by German writers on the book. All that would seem to be apparent on the face of the book, — and that is all that we can judge by — is, that the following things occurred: — (1) The writer was in a devout fnirae of mind — a state of holy contemplation — when the scenes were represented to him, ch. i. 10. (2) The representations were supernatural, — that is, they were something which was disclosed to him, in that state of mind, beyond any natural reach of his faculties. (3) These things were so made to pass before him that they had the aspect of reality, and he could copy and describe them as real. It is not necessary to suppose that there was any representation to the bodily eye; but they had, to his mind, such a reality that he could describe them as pictures or symbole — and his office was limited to that. He does not attempt to exjilain them — nor does he intimate that he understood them,• but his oflBce pertains to an accurate record — a fair transcript— of what passed before his mind. For any thing that appears, he may have been as ignoraat of their signification as any of his readers, and may have subsequently studied them with the same kind of attention which we now give to them (comp. Notes on 1 Pet. i. 11, 12), and may have, perhaps, remained ignorant of their signification to the day of his death. It is no more necessary to suppose that he understood all that was implied in these symbols, than it is that one who can describe a beautiful landscape understands all the laws of the plants and flowers in the landscape; or, that one who copies all the designs and devices of armorial bearings in heraldry should understand all that is meant by the symbols that are used; or, that one who should copy the cuniform inscriptions of Persepolis, or the hieroglyphics of Thebes, should understand the meaning of the symbols. All that is demanded or expected, in such a case, is, that the copy should be accurately made; and, icfien made, this copy may be as much an object of study to him who made it as to any one else. (4) Yet, there was a sense in which these symbols were real; that is, they were a real and proper delineation of future events. They were not the mere workings of the imagination. He who saw them in vision, though there may have been no representation to the eye, had before him what was a real and appropriate representation of coming events. If not, the visions are as worthless as dreams are.

The visions open (ch. iv.) with a Theophani/, or a representation of God. John is permitted to look into heaven, and to have a view of the throne of God, and of the worship celebrated there. A door (dvpa) or opening is made into heaven, so that he, as it were, looks throufjh the concave above, and sees what is beyond. He sees the throne of God, and him who sits on the throne, and the worshippers there; he sees the lightnings play around the throne, and hears the thunder's roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers. In reference to this vision, at the commencement of the series of symbols which he was about to describe, and the reason why this was vouchsafed to him, the following remarks may be suggested: —

( 1) There is, in some respects, a striking resemblance between this and the visioni of Isaiah (ch. vi.) and Ezekiel (ch. i.). As those prophets, -when about to enter on their office, were solemnly inaugurated by being permitted to have a vision of the Almighty, so John was inaugurated; to the office of making known future things — the last prophet of the world — by a similar vision. We shall see, indeed, that the representation made to John was not precisely the same as that which was made to Isaiah, or that which was made to Ezekiel; but the most striking symbols are retained, and that of John is as much adapted to impress the mind as either of the others. Each of thera describes the throne, and the attending circumstances of sublimity and majesty; each of them speaks of one on the throne, but neither of them has attempted any description of the Almighty. There is no delineation of an image, or a figure representing God, but every thing respecting him is veiled in such obscurity as to fill the mind with awe.

(2) The representation is such as to produce deep solemnity on the mind of the writer and the reader. • Nothing could have been better adapted to prepare the mind of John for the important communications which he was about to make than to be permitted to look, as it were, directly into heaven, and to see the throne of God. And nothing is better fitted to impress the mind of the reader than the view which is furnished, in the opening vision, of the majesty and glory of God. Brought, as it were, into his very presence; permitted to look upon his burning throne; seeing the reverent and profound worship of the inhabitants of heaven, we feel our minds awed, and our souls subdued, as we hear the God of heaven speak, and as we see seal after seal opened, and hear trumpet after trumpet utter its voice.

(3) The form of the manifestation — the opening vision — is eminently fitted to show us that the communications in this book proceed from heaven. Looking into heaven, and seeing the vision of the Almighty, we are prepared to feel that what follows has a higher than any human origin; that it has come direct from the throno of God. And,

(4) There was a propriety that the visions should open with a manifestation of the throne of God in heaven, or with a vision of heaven, because that also is the termination of the whole: it is that to which all the visions in the book tend. It begins in heaven, as seen by the exile in Patmos; it terminates in heaven, when all enemies of the church are subdued, and the redeemed reign triumphant in glory.

The substance of the introductory vision in this chapter can be stated in few words: — (a) A door is opened, and John is permitted to look into heaven, and to see what is passing there, vs. 1, 2. (b) The first thing that strikes him is a throne, with one sitting on the throne, ver. 2. (c) The appearance of him who sits upon the throne is described^ ver. 3. He is like " a jasper and a sardine-stone." There is no attempt to portray his formj there is no description from which an image could be formed that could become an object of idolatrous worship — for who would undertake to chisel any thing so indefinite as that which is merely " like a jasper or a sardine-stone?" And yet, the description is distinct enough to fill the mind with emotions of awe and sublimity, and to leave the impression that he who sat on the throne was a pure and holy God. (d) Round about the throne there was a bright rainbow— a symbol of peace, ver. 3. (e) Around the throne are gathered the elders of the church, having on their heads crowns of gold: — symbols of the ultimate triumph of the church, ver. 4. (/) Thunder and lightning, as at Sinai, announce the presence of God, and seven burning lamps before the throne represent the Spirit of God, in his diversified operations, as going forth through the world to enlighten, sanctify, and save, ver. 5. (g) Before the throne, there is a pellucid pavement, as of crystal, spread out like a sea: — emblem of calmness, majesty, peace, and wide dominion, ver. 6. (h) The throne is supported by four living creatures, full of eyes: — emblems of the all-seeing power of him that sits upon the throne, and of his ever-watchful Providence, ver, 6. (i) To each one of these living creatures there is a peculiar symbolic face: — respectively emblematic of the authority, the power, the wisdom of God, and of the rapidity with which the purposes of Providence are executed, ver. 7. All are furnished with wings: — emblematic of their readiness to do the will of God, ver. 8, but each one individually with a peculiar form, (j") All these creatures pay ceaseless homag«

AFTER this I looked, and, behold, a door icas opened in heaven; and the first voice • which

tt> God, whose throne they are represented as supporting: — emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise, vs. 8, 9. {k) To this the elders, the representatives of the church, respond: — representing the fact that the church acquiesces in all the arrangements of Providence, and in the execution of all the divine purposes, and finds in them all ground for adoration and thanksgiving, vs. 10, 11.

1. After this. Gr. "after these things;" that is, after what he had seen, and after what he had been directed to record in the preceding chapters. Hoav long after these things this occurred, he does not say — whether on the same day, or at some subsequent time: and conjecture would be useless. The scene, however, is changed. Instead of seeing the Sayiour standing before him (ch. i.), the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there. ^ I looked. Gr. I saiD — u6ov. Our word look would rather indicate purpose or attention, as if he had designedhj directed his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was any design on his part, and without saying how his thoughts came to bo directed to heaven. ^ A door was aliened. That is, there was apparently an opening in the sky, like a door, so that he could look into heaven. ^ In heaven. Or, rather, in the expanse above — in the visible heavens as they appear to spread out over the earth. So, Ezek. i, 1, "The heavens were opened, and I savr TiBions of God." The Hebrews spoke of the sky above as a solid expanse; or, as a curtain stretched out; or, as an extended arch above the earth "—describing it as it appears to the eye. In that expanse, or arch, the stars are Bet as gems (comp. Notes on Isa. xxxiv, 4); through apertures or windows in

I heard was as it were of a trumpet talking with me; which said, Come * up hither, and I will shew thee thin o;s which must be hereafter.

;hat expanse the rain comes down. Gen. vh. 11; and that is opened when a heavenly messenger comes down to the earth. Matt. iii. 16. Comp. Luke iii. 21; Acts vii. 66; s. 11. Of course, all this is figurative, but it is such language as all men naturally use. The simple meaning here is, that John had a vision of what is in heaven as if there had been such an opening made through the sky, and he had been permitted to look into the world above. ^ And the first voice which I heard. That is, the first sound which he heard was a command to come up and see the glories of that world. He afterwards heard other sounds — the sounds of praise; but the first notes that fell on his ear were a direction to come up there and to receive a revelation respecting future things. This does not seem to me to mean, as Prof. Stuart, Lord, and others, suppose, that he now recognized the voice which had first, or formerly, spoken to him (ch. i. 10), but that this was the fiirst in contradistinction from other voices which he afterwards heard. It resembled the former^ "voice" in this that it was "like the sound of a trumpet," but besides that there does not seem to have been any thing that -vr-ould suggest to hira that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable. % Was as it were of a trumpet. It resembled the sound of a trumpet, ch. i. 10. ^ Talking loith me. As of a trumpet that seemed to speak directly to me. ^ Which saitl. That is, the voice said. ^ Come up hither. To the place whence the voice seemed to proceed — heaven. ^ And 1 xcill shew thee things which must be hereafter. Gr. "after these things." The reference is to future events; and the meaning is, that ther§ would be disclosed to him events that were to ocour at some future period. There is no intimation hero 7chen they would occur, or what would bo embraced in the period referred to. All that the words would

2 And ininiediately I was in * the Spirit; and, behold, a throne ^ was Bet in heaven, and one sat " on the throne.

properly convey would be/ that there would be a disclosure of things that were to occur in some future time.

2. And immediately I was in the Spirit. Sea Notes on ch. i. 10. He does not affirm that he was caught up into heaven, nor does he say what an impression was on his own mind, if any, as to the place where he was, but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representation of things occurring in heaven, ^ And, behold, a throne was set in heaven. That is, a throne was placed there. The first thing that arrested his attention was a throne. This was "in heaven"— an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision (Isa. vi.) in the holy of holies of the temple; Ezekiel (ch. i. 1), by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there. ^ And one sat on the throne. It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.

3. And he that sat was to look upon. Was in appearance; or, as Hooked upon him, this seemed to be his appearance. He does not describe his form, but his splendor. ^ Like a jasper — IdairiSt. The jasper, properly, is '' an opaque, impure yariety of quartz, of red, yellow, and

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

also of some dull colors, breaking with a smooth surface. It admits of a high polish, and is used for vases, seals, snuffboxes, &c. When the colors are in stripes or bands, it is called strip)ed jasper."— Dana, in V/ebster'a Die. The color here is not designated, whether red or yellow. As the red was, however, the common color worn by princes, it is probable that that was the color that appeared, and that John means to say that he appeared like a prince in his royal robes. Comp. Isa. vi. 1. ^ And a sardine-stone — aapdlvt^. This denotes a precious stone of a blood-red, or sometimes of a flesh-color, more commonly known by the name ot carnelian. — lioh. Lex. Thus it corresponds with the jasper, and thi'5 is only an additional circumstance to convey the exact idea in the mind of John, that the appearance of him who sat on the throne was that of a prince in his scarlet robes. This is all the description which he gives of his appearance; and this is (o) entirely appropriate, as it suggests the idea of a prince or a monarch; and {h) it is well adapted to impress the mind with a sense of the majesty of him who cannot be described, and of whom no imagt should be attempted. Comp. Deut. iv. 12. ''Ye heard the voice of his words, but saw no similitude." ^ And there was a rainboxo round about the throne. This is a beautiful image, and was probably designed to be emblematical as well as beautiful. The previous representation is that of majesty and splendor; this is adapted to temper the majesty of the representation. The rainbow has always, from its own nature, and from its associations, been an emblem of peace. It appears on the cloud as the storm passes away. It contrasts beautifully with the tempest that has just been raging. It is seen as the rays of the sun again appear clothing all things with beauty — the more beautiful from the fact that the storm has come, and that the rain has fallen. If the rain has been gentlo, nature smiles serenely..

4 Ani round about the throne were four and twenty seats: " and upon the seats I saw four and

{ind the leaves and flowers refreshed appear clothed with new beauty; if the storm has raged violently, the appearance of the rainbow is a pledge that the war of the elements has ceased, and that God smiles again upon the earth. It reoinds us too of the " covenant/' when God did " set his bow in the cloud," and solemnly promised that the earth should no more be destroyed by a flood. Gen. ix. 9-16. The appearance of the rainbow, therefore, around the throne was a beautiful emblem of the mercy of God, and of the peace that was to pervade the world as the result of the events that were to be disclosed to the vision of John. True, there were lightnings and thunderings and voices, but there the bow abode calmly above them all, assuring him that there was to be mercy and peace. *[[ In sight like unto an emerald. The emerald is green, and this color so predominated in the bow that it seemed to be made of this species of precious stone. The modified and mild color of green appears to every one to predominate in the rainbow. Ezekiel (i. 28) has introduced the image of the rainbow also in his description of the vision that appeared to him, though not as calmly encircling the throne, but as descriptive of the general appearance of the scene. *' As is the appearance of the bow that is on the cloud in the day of rain, so was the appearance of the brightness round about." Milton also has introduced it, but it is also as a part of the coloring of the throne: —

♦* Over tbair heads a crystal firmament, Whereon a sapphire throne, inlaid with pure Amber, and colors of the showery arch."

4. And round about the throne were four amd twe7ily seats. Or rather thrones — 5p6voi — the same word being used as that which is rendered throne — &pdvos. The word, indeed, properly denotes a seat, but it came to bo employed to denote particularly the seat on which a monarch sat, and is properly translated thus in vs. 2, 3. So it is rendered in Matt. V. 34, xix. 28, xxiii. 22, xxv. 31; Luke i. 32, and uniformly elsewhere in the Now Testament (fift'y-threa places

twenty elders sitting, clothed in white * raiment; and they had on their heads crowns ' of gold.

in all), except in Luke i. 62; Rom. ii. 13, iv. 4, xi. 16, xvi. 10, where it is rendered seat and seats. It should have been rendered throne here, and is so translated by Prof. Stuart. Coverdale and Tyndall render the word seat in each place in vs. 2, 3, 4, 5. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense, kings, for they have on their heads crowns of gold, and that idea should have been retained in the translation of this word. ^ And upon the seats I saw four and twenty elders sitting. Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject: (1) These elders have a regal character, or are of a kingly order. This is apparent (a) because they are represented as sitting on ** thrones," and (6) because they have on their heads " crowns of gold." (2) They are emblematic. They are designed to symbolize or represent some class of persons. This is clear because (a) it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and (6) because there are other symbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation. (3) They are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (ch. V.) have another; but these arc manifestly of our race — persons from this world before the throne. (4) They are

5 And out of the throne proceeded

designed in some way to be symbolic of tbe church as redeemed. Thus they Bay (eh. v. 9), "Thou hast redeemed us to God by thy blood." (5) They are designed to represent the whole church in every land and every age of the world. Thus they say (ch. v. 9), "Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." This shows further that the Avhole representation is emblematic; for otherwise in so small a number — twenty-four — there could not be arepresentation out of every nation. (6) They represent the church triumphant; the church victorious. Thus they have crowns on their heads; they have harps in their hands (ch. v. 8); they say that they are "kings and priests," and that they will " reign on the earth" (ch. v. 10),

(7) The design, therefore, is to represent the church triumphant — redeemed — saved — as rendering praise and honor to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace. As representatives of the church they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe (ch. v. 13), to ascribe power and dominion to God.

(8) As to the reason why the number "twenty-four" is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision (Ezek. viii. 16, si. 1), saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth — supposed to be representations of the twenty-four "courses" into which the body of priests was dirided (1 Chron. xxiv. 3-19), with the high priest among them, making up the number twenty-five. It is possible that John in this vision may have designed to refer to the church considered as a priesthood (comp. Notes on 1 Pet. ii. 9), and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding ofiiccr, and who was a representative of that portion of the priesthood over which he presided. If no, then the ideas wh'ch enter into lightnings " and thunderings and the representation are these: — (a) that the whole church may be represented as a priesthood, or a community of priests — an idea which frequently occurs in the New Testament, (b) That the church, as such a community of priests, is employed in the praise and worship of God — an idea, also, which finds abundant countenance in the New Testament, (c) That, in a series of visions having a designed reference to the church, it was natural to introduce some symbol or emblem representing the church, and representing the fact that this is its office and employment. And (d) that this would be well expressed by an allusion derived from the ancient dispensation — the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class. It is to be observed, indeed, that in one respect they are represented as " kings " but still this does not forbid the supposition that there might have been intermingled also another idea, that they were also "priests." Thus, the two ideas are blended by these same elders in ch. V. 10: — "And hath made us unto our God kings and priests." — Thus understood, the vision is designed to denote the fact that the representatives of the church, ultimately to be triumphant, are properly engaged in ascribing praise to God. The word elders here seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by their age were qualified to preside over the different divisions of the priesthood. ^ Clothed in while raimejit. Emblem of purity, and appropriate therefore to the representatives of the sanctified church. Comp. ch. iii. 4, vi. 11, vii. 9. ^ And they had on their heads crowns of gold. Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea tliat they were both "'kings and priests." Thus the idea is expressed by Peter (1 Pet. ii. 9), "rt royal priesthood" — BaaiXeiov lepdTzvjia.

5. And out of the throne proceed ed lightnings and thunderings ana voices. Expressive of the majesty and glory of him that sat upon i*-u "Wo mr©

voices: and there were seven lamps • of fire burning before the tlirone, which are the seven Spirits '' of God.

at once reminded by this representation of the sublime scene that occurred at Sinai (Ex. xix. 16), where "there were thunders and lightnings, and a thick cloud upon the Mount, and the voice of the trumpet exceeding loud." Comp. Ezek. i. 13, 24. So Milton,

"Forth rushed with whirlwind sound The chariot of Paternal Deity, Flashing thick flames."

«< And from about him fierce efTusion rolled Of smoke, and liglitning flame, and sparkles dire." Par. Lost. B. vi.

The word ^'voices" here connected with ^' th2C7ider$" perhaps means "voices even thunders" — referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side. •j A?id there were seve7i lamps of fire burning before the throne. Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision. ^ Which are the seven Spirits of God. Which represent, or are emblematic of the seven Spirits of God. On the meaning of the phrase, "the seven Spirits of God," see Notes on ch. i. 4. If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed in ch. i. 4, it may be perhaps in the following respects: — (1) They may represent the manifold influences of that Spirit in the world — as imparting light,- giving consolation; creating the heart anew; sanctifying the soul, &c. They may denote that all the operations of that Spirit are of the nature of light, dissipating darkness, and vivifying and animating all things. (3) Perhaps their being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes, ail the convulsions of empire under the providence of God, and all the commotions in the soul of man produced by tlie thunders of the law, the

6 And before the throne tJierc was a sea * of glass like unto crystal: and in the midst of the throne^

— like lamps burning in the very midst of lightnings, and thundcrings, and voices. In all the scenes of majesty and commotion that occur on the earth, tho Spirit of God is present, shedding p. constant light, and undisturbed in his influence by all the agitations that are abroad.

G. Aiid before the throne there was a sea of glass. An expanse spread out like a sea composed of glass: — that is, that was pellucid and transparent like glass. It is not uncommon to compare the sea with glass. See numerous examples in Wetstein, in loc. The point of the comparison here seems to be its transparent appearance. It was perfectly clear — apparently stretching out in a wide expanse, as if it were a sea. ^ Like a crystal. The word crystal means properly any thing congealed and pellucid, as ice; then any thing resembling that, particularly a certain species of stone distinguished for its clearness — as the transparent crystals of quartz; limpid and colorless quartz; rock or mountain quartz. The word crystal now, in mineralogy, means an inorganic body which, by the operation of affinity, has assumed the form of a regular solid, by a certain number of plane and smooth faces. It is here used manifestly in its popular sense to denote any thing that is perfectly clear like ice. The comparison, in the representation cf the expanse spread around the throne, turns on these points: — (a) it appeared like a sea — stretching afar; (b) it resembled, in its general appearance, glass, and this idea is strengthened by the addition of another image of the same character — that it was lilve an expanse of crystal, perfectly clear and pellucid. This would seem to be designed to represent the floor or pavement on which tho thi'ono stood. If this is intended to be emblematical it may denote {a) that the empire of God is vast — as if it wero spread out like the sea; — or {b) it may be emblematic of the calmness — the