<hi type="bold">10. Fear none, &c.--</hi>the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [Trench].

<hi type="bold">devil--</hi>"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.

<hi type="bold">tried--</hi>with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [Trench].

<hi type="bold">ten days--</hi>not the ten persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, <reference osisRef="Gen.24.55">Ge 24:55</reference>; <reference osisRef="Num.11.19">Nu 11:19</reference>. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, <reference osisRef="Rev.13.1">Re 13:1</reference>.

<hi type="bold">unto death--</hi>so as even to endure death for My sake.

<hi type="bold">crown of life--</hi><reference osisRef="Jas.1.12">Jas 1:12</reference>; <reference osisRef="2Tim.4.8">2Ti 4:8</reference>, "crown of righteousness"; <reference osisRef="1Pet.5.4">1Pe 5:4</reference>, "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.

10. Fear none, &c.-- the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [Trench]. devil-- "the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world. tried-- with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [Trench]. ten days-- not the ten persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, Ge 24:55; Nu 11:19. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Re 13:1. unto death-- so as even to endure death for My sake. crown of life-- Jas 1:12; 2Ti 4:8, "crown of righteousness"; 1Pe 5:4, "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.


<hi type="bold">11. shall not be hurt--</hi>Greek, "shall not by any means (or possibly) be hurt."

<hi type="bold">the second death--</hi>"the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [Trench]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [Bishop Pearson]. "The life of the damned is death" [Augustine]. Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies (<reference osisRef="John.19.39">Joh 19:39</reference>); was an ingredient in the holy anointing oil (<reference osisRef="Exod.30.23">Ex 30:23</reference>); a perfume of the heavenly Bridegroom (<reference osisRef="Ps.45.8">Psa 45:8</reference>), and of the bride (<reference osisRef="Song.3.6">So 3:6</reference>). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [Vitringa]. Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place (<reference osisRef="Rev.2.5">Re 2:5</reference>); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."

11. shall not be hurt-- Greek, "shall not by any means (or possibly) be hurt." the second death-- "the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [Trench]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [Bishop Pearson]. "The life of the damned is death" [Augustine]. Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies (Joh 19:39); was an ingredient in the holy anointing oil (Ex 30:23); a perfume of the heavenly Bridegroom (Psa 45:8), and of the bride (So 3:6). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [Vitringa]. Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place (Re 2:5); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."


12. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [Tacitus, Annals, 3.63].

<hi type="bold">he which hath the sharp sword with two edges--</hi>appropriate to His address having a twofold bearing, a searching power so as to convict and convert some (<reference osisRef="Rev.2.13">Re 2:13</reference>, <reference osisRef="2Cor.2.17">17</reference>), and to convict and condemn to punishment others (<reference osisRef="Rev.2.14-Rev.2.16">Re 2:14-16</reference>, especially <reference osisRef="Rev.2.16">Re 2:16</reference>; compare also see on <reference osisRef="Rev.1.16">Re 1:16</reference>).

12. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [Tacitus, Annals, 3.63]. he which hath the sharp sword with two edges-- appropriate to His address having a twofold bearing, a searching power so as to convict and convert some (Re 2:13, 17), and to convict and condemn to punishment others (Re 2:14-16, especially Re 2:16; compare also see on Re 1:16).


<hi type="bold">13. I know thy works--</hi>Two oldest manuscripts omit this clause; one oldest manuscript retains it.

<hi type="bold">Satan's seat--</hi>rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (<reference osisRef="Rev.4.2">Re 4:2</reference>). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare <reference osisRef="Rev.2.10">Re 2:10</reference>) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to <reference osisRef="Rev.12.1-Rev.12.17">Re 12:1-17</reference>; Note: "throne ... the dragon, Satan ... war with her seed," <reference osisRef="Rev.12.5">Re 12:5</reference>, <reference osisRef="Rev.9.17">9, 17</reference>.

<hi type="bold">even in those days--</hi>Two oldest manuscripts omit "even"; two retain it.

<hi type="bold">wherein--</hi>Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. Simeon Metaphrastes has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.

13. I know thy works-- Two oldest manuscripts omit this clause; one oldest manuscript retains it. Satan's seat-- rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (Re 4:2). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Re 2:10) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to Re 12:1-17; Note: "throne... the dragon, Satan... war with her seed," Re 12:5, 9, 17. even in those days-- Two oldest manuscripts omit "even"; two retain it. wherein-- Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. Simeon Metaphrastes has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.


<hi type="bold">14. few--</hi>in comparison of the many tokens of thy faithfulness.

<hi type="bold">hold the doctrine of Balaam--</hi>"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," <reference osisRef="Num.31.16">Nu 31:16</reference>. "Balak" is dative in the Greek, whence Bengel translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and Josephus [Antiquities,4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case.

<hi type="bold">children--</hi>Greek, "sons of Israel."

<hi type="bold">stumbling-block--</hi>literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [Trench].

<hi type="bold">eat things sacrificed unto idols--</hi>the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1Co 8:1-13; 10:25-33.

<hi type="bold">fornication--</hi>often connected with idolatry.

14. few-- in comparison of the many tokens of thy faithfulness. hold the doctrine of Balaam-- "the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," Nu 31:16. "Balak" is dative in the Greek, whence Bengel translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and Josephus [Antiquities,4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case. children-- Greek, "sons of Israel." stumbling-block-- literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [Trench]. eat things sacrificed unto idols-- the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1Co 8:1-13; 10:25-33. fornication-- often connected with idolatry.


<hi type="bold">15. thou--</hi>emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast ... Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church.

<hi type="bold">doctrine--</hi>teaching (see on <reference osisRef="Rev.2.6">Re 2:6</reference>): namely, to tempt God's people to idolatry.

<hi type="bold">which thing I hate--</hi>It is sin not to hate what God hates. The Ephesian Church (<reference osisRef="Rev.2.6">Re 2:6</reference>) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."

15. thou-- emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast... Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church. doctrine-- teaching (see on Re 2:6): namely, to tempt God's people to idolatry. which thing I hate-- It is sin not to hate what God hates. The Ephesian Church (Re 2:6) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."


16. The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, <reference osisRef="Acts.20.26">Ac 20:26</reference>.

<hi type="bold">I will come--</hi>I am coming.

<hi type="bold">fight against them--</hi>Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE."

<hi type="bold">with the sword of my mouth--</hi>resumed from <reference osisRef="Rev.1.16">Re 1:16</reference>, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."

16. The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Ac 20:26. I will come-- I am coming. fight against them-- Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE." with the sword of my mouth-- resumed from Re 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."


<hi type="bold">17. to eat--</hi>omitted in the three oldest manuscripts.

<hi type="bold">the hidden manna--</hi>the heavenly food of Israel, in contrast to the idol-meats (<reference osisRef="Rev.2.14">Re 2:14</reference>). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse (<reference osisRef="John.6.31-John.6.35">Joh 6:31-35</reference>). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, <reference osisRef="John.4.32">Joh 4:32</reference>, <reference osisRef="John.4.34">34</reference>, and <reference osisRef="Job.23.12">Job 23:12</reference>. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection.

<hi type="bold">white stone ... new name ... no man knoweth saving he--</hi>Trench's explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare <reference osisRef="Rev.3.12">Re 3:12</reference>, "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins.

<hi type="bold">receiveth it--</hi>namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.

17. to eat-- omitted in the three oldest manuscripts. the hidden manna-- the heavenly food of Israel, in contrast to the idol-meats (Re 2:14). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse (Joh 6:31-35). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, Joh 4:32, 34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection. white stone... new name... no man knoweth saving he-- Trench's explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare Re 3:12, "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins. receiveth it-- namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.


<hi type="bold">18. Thyatira--</hi>in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [Strabo, 13:4].

<hi type="bold">Son of God ... eyes like ... fire ... feet ... like fine brass--</hi>or "glowing brass" (see on <reference osisRef="Rev.1.14">Re 1:14</reference>,<reference osisRef="1Cor.1.15">15</reference>, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from <reference osisRef="Ps.2.7">Psa 2:7</reference>, <reference osisRef="2Cor.2.9">9</reference>, which is referred to in <reference osisRef="Rev.2.27">Re 2:27</reference>. The attribute, "eyes like a flame," &c., answers to <reference osisRef="Rev.2.23">Re 2:23</reference>, "I am He which searcheth the reins and hearts." The attribute, "feet like ... brass," answers to <reference osisRef="Rev.2.27">Re 2:27</reference>, "as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet.

18. Thyatira-- in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [Strabo, 13:4]. Son of God... eyes like... fire... feet... like fine brass-- or "glowing brass" (see on Re 1:14,15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psa 2:7, 9, which is referred to in Re 2:27. The attribute, "eyes like a flame," &c., answers to Re 2:23, "I am He which searcheth the reins and hearts." The attribute, "feet like... brass," answers to Re 2:27, "as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet.


19. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' <reference osisRef="Gal.5.6">Ga 5:6</reference>), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here, <reference osisRef="Rom.2.7">Ro 2:7</reference>) in well-doing," are connected.

<hi type="bold">and thy works; and the last--</hi>Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing <reference osisRef="1Thess.4.1">1Th 4:1</reference>; the converse of <reference osisRef="Matt.12.45">Mt 12:45</reference>; <reference osisRef="2Pet.2.20">2Pe 2:20</reference>. Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first (<reference osisRef="Rev.2.4">Re 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>).

19. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' Ga 5:6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here, Ro 2:7) in well-doing," are connected. and thy works; and the last-- Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing 1Th 4:1; the converse of Mt 12:45; 2Pe 2:20. Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first (Re 2:4, 5).


<hi type="bold">20. a few things--</hi>omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c.

<hi type="bold">sufferest--</hi>The three oldest manuscripts read, "lettest alone."

<hi type="bold">that woman--</hi>Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon (<reference osisRef="1Kgs.16.31">1Ki 16:31</reference>, formerly priest of Astarte, and murderer of his predecessor on the throne, Josephus [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare <reference osisRef="2Kgs.9.22">2Ki 9:22</reference>, <reference osisRef="2Kgs.9.30">30</reference>, "whoredoms of ... Jezebel and her witchcrafts" (impurity was part of the worship of the Phoenician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (<reference osisRef="Rev.2.6">Re 2:6</reference>, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [Auberlen].

<hi type="bold">to teach and to seduce--</hi>The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [Trench].

20. a few things-- omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c. sufferest-- The three oldest manuscripts read, "lettest alone." that woman-- Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon (1Ki 16:31, formerly priest of Astarte, and murderer of his predecessor on the throne, Josephus [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare 2Ki 9:22, 30, "whoredoms of... Jezebel and her witchcrafts" (impurity was part of the worship of the Phoenician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (Re 2:6, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [Auberlen]. to teach and to seduce-- The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [Trench].


<hi type="bold">21. space--</hi>Greek, "time."

<hi type="bold">of her fornication ... she repented not--</hi>The three oldest manuscripts read, "and she willeth not to repent of (literally, 'out of,' that is, so as to come out of) her fornication." Here there is a transition from literal to spiritual fornication, as appears from <reference osisRef="Rev.2.22">Re 2:22</reference>. The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery.

21. space-- Greek, "time." of her fornication... she repented not-- The three oldest manuscripts read, "and she willeth not to repent of (literally, 'out of,' that is, so as to come out of) her fornication." Here there is a transition from literal to spiritual fornication, as appears from Re 2:22. The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery.


<hi type="bold">22. Behold--</hi>calling attention to her awful doom to come.

<hi type="bold">I will--</hi>Greek present, "I cast her."

<hi type="bold">a bed--</hi>The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not.

<hi type="bold">them that commit adultery with her--</hi>spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her (<reference osisRef="Rev.2.20">Re 2:20</reference>), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation.

<hi type="bold">except they repent--</hi>Greek aorist, "repent" at once; shall have repented by the time limited in My purpose.

<hi type="bold">their deeds--</hi>Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, Andreas, and Cyprian, support "their."

22. Behold-- calling attention to her awful doom to come. I will-- Greek present, "I cast her." a bed-- The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. them that commit adultery with her-- spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her (Re 2:20), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation. except they repent-- Greek aorist, "repent" at once; shall have repented by the time limited in My purpose. their deeds-- Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, Andreas, and Cyprian, support "their."


<hi type="bold">23. her children--</hi>(<reference osisRef="Isa.57.3">Is 57:3</reference>; <reference osisRef="Ezek.23.45">Eze 23:45</reference>, <reference osisRef="Ezek.23.47">47</reference>). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in <reference osisRef="Rev.2.22">Re 2:22</reference> (compare Note, see on <reference osisRef="Rev.2.22">Re 2:22</reference>), whose sin was less direct, being that only of connivance.

<hi type="bold">kill ... with death--</hi>Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, <reference osisRef="1Kgs.18.40">1Ki 18:40</reference>; <reference osisRef="2Kgs.10.6">2Ki 10:6</reference>, 7, 24, 25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (<reference osisRef="Gen.2.17">Ge 2:17</reference>). Not "die the common death of men" (<reference osisRef="Num.16.29">Nu 16:29</reference>).

<hi type="bold">all the churches shall know--</hi>implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing.

<hi type="bold">I am he--</hi>the "I" is strongly emphatical: "that it is I am He who," &c.

<hi type="bold">searcheth ... hearts--</hi>God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings.

<hi type="bold">unto every one of you--</hi>literally, "unto you, to each."

<hi type="bold">according to your works--</hi>to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.

23. her children-- (Is 57:3; Eze 23:45, 47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Re 2:22 (compare Note, see on Re 2:22), whose sin was less direct, being that only of connivance. kill... with death-- Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, 1Ki 18:40; 2Ki 10:6, 7, 24, 25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Ge 2:17). Not "die the common death of men" (Nu 16:29). all the churches shall know-- implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing. I am he-- the "I" is strongly emphatical: "that it is I am He who," &c. searcheth... hearts-- God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings. unto every one of you-- literally, "unto you, to each." according to your works-- to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.


<hi type="bold">24. you ... and ... the rest--</hi>The three oldest manuscripts omit "and"; translate then, "Unto you, the rest."

<hi type="bold">as many as have not--</hi>not only do not hold, but are free from contact with.

<hi type="bold">and which--</hi>The oldest manuscripts omit "and"; translate, "whosoever."

<hi type="bold">the depths--</hi>These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan"; just as in <reference osisRef="Rev.2.9">Re 2:9</reference>, He says, instead of "the synagogue of God," "the synagogue of Satan." Hengstenberg thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in Hengstenberg's view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it.

<hi type="bold">I will put--</hi>Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version.

<hi type="bold">none other burden--</hi>save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In <reference osisRef="Acts.15.28">Ac 15:28</reference>, <reference osisRef="Acts.15.29">29</reference>, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.

24. you... and... the rest-- The three oldest manuscripts omit "and"; translate then, "Unto you, the rest." as many as have not-- not only do not hold, but are free from contact with. and which-- The oldest manuscripts omit "and"; translate, "whosoever." the depths-- These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan"; just as in Re 2:9, He says, instead of "the synagogue of God," "the synagogue of Satan." Hengstenberg thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in Hengstenberg's view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put-- Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version. none other burden-- save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In Ac 15:28, 29, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.


<hi type="bold">25. that which ye have already--</hi>(Jude 3, end).

<hi type="bold">hold fast--</hi>do not let go from your grasp, however false teachers may wish to wrest it from you.

<hi type="bold">till I come--</hi>when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.

25. that which ye have already-- (Jude 3, end). hold fast-- do not let go from your grasp, however false teachers may wish to wrest it from you. till I come-- when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.


<hi type="bold">26. And--</hi>implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, <reference osisRef="Rev.2.25">Re 2:25</reference>.

<hi type="bold">and keepeth--</hi>Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, <reference osisRef="Acts.15.28">Ac 15:28</reference>, <reference osisRef="Acts.15.29">29</reference>, end.

<hi type="bold">my works--</hi>in contrast to "her (English Version, 'their') works" (<reference osisRef="Rev.2.22">Re 2:22</reference>). The works which I command and which are the fruit of My Spirit.

<hi type="bold">unto the end--</hi>(<reference osisRef="Matt.24.13">Mt 24:13</reference>). The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end.

<hi type="bold">give power--</hi>Greek, "authority."

<hi type="bold">over the nations--</hi>at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare <reference osisRef="Luke.19.17">Lu 19:17</reference>, "have thou authority [the same word as here] over ten cities."

26. And-- implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, Re 2:25. and keepeth-- Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, Ac 15:28, 29, end. my works-- in contrast to "her (English Version, 'their') works" (Re 2:22). The works which I command and which are the fruit of My Spirit. unto the end-- (Mt 24:13). The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end. give power-- Greek, "authority." over the nations-- at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare Lu 19:17, "have thou authority [the same word as here] over ten cities."


27. From <reference osisRef="Ps.2.8">Psa 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>.

<hi type="bold">rule--</hi>literally, "rule as a shepherd." In <reference osisRef="Ps.2.9">Psa 2:9</reference> it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of <reference osisRef="Ps.2.9">Psa 2:9</reference> is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (Trench, who thinks we ought to translate "SCEPTER" for "rod," as in <reference osisRef="Heb.1.8">He 1:8</reference>). "Shepherd" is used in <reference osisRef="Jer.6.3">Jr 6:3</reference>, of hostile rulers; so also in <reference osisRef="Zech.11.16">Zec 11:16</reference>. As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron.

<hi type="bold">shall they be broken--</hi>So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world.

<hi type="bold">even as I--</hi>"as I also have received of (from) My Father," namely, in <reference osisRef="Ps.2.7-Ps.2.9">Psa 2:7-9</reference>. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.

27. From Psa 2:8, 9. rule-- literally, "rule as a shepherd." In Psa 2:9 it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of Psa 2:9 is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (Trench, who thinks we ought to translate "SCEPTER" for "rod," as in He 1:8). "Shepherd" is used in Jr 6:3, of hostile rulers; so also in Zec 11:16. As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron. shall they be broken-- So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world. even as I-- "as I also have received of (from) My Father," namely, in Psa 2:7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.


<hi type="bold">28. the morning star--</hi>that is, I will give unto him Myself, who am "the morning star" (<reference osisRef="Rev.22.16">Re 22:16</reference>); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, <reference osisRef="Num.21.17">Nu 21:17</reference>; <reference osisRef="Matt.2.2">Mt 2:2</reference>). Compare <reference osisRef="Rev.2.17">Re 2:17</reference>, "I will give him ... the hidden manna," that is, Myself, who am that manna (<reference osisRef="John.6.31-John.6.33">Joh 6:31-33</reference>). <chapter eID="Rev.2"/>

28. the morning star-- that is, I will give unto him Myself, who am "the morning star" (Re 22:16); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Nu 21:17; Mt 2:2). Compare Re 2:17, "I will give him... the hidden manna," that is, Myself, who am that manna (Joh 6:31-33).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Rev.3.1-Rev.3.22">Re 3:1-22</reference>. The Epistles to Sardis, Philadelphia, and Laodicea.</title>
<hi type="bold">1. Sardis--</hi>the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24].

<hi type="bold">he that hath the seven Spirits of God--</hi>that is, He who hath all the fulness of the Spirit (<reference osisRef="Rev.1.4">Re 1:4</reference>; <reference osisRef="1Cor.4.5">4:5</reference>; <reference osisRef="1Cor.5.6">5:6</reference>, with which compare <reference osisRef="Zech.3.9">Zec 3:9</reference>; <reference osisRef="Zech.4.10">4:10</reference>, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession.

<hi type="bold">and the seven stars--</hi>(<reference osisRef="Rev.1.16">Re 1:16</reference>, <reference osisRef="1Cor.1.20">20</reference>). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves.

<hi type="bold">name ... livest ... dead--</hi>(<reference osisRef="1Tim.5.6">1Ti 5:6</reference>; <reference osisRef="2Tim.3.5">2Ti 3:5</reference>; <reference osisRef="Titus.1.16">Tit 1:16</reference>; compare <reference osisRef="Eph.2.1">Ep 2:1</reference>, <reference osisRef="2Cor.2.5">5</reference>; <reference osisRef="2Cor.5.14">5:14</reference>). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (<reference osisRef="Rev.3.17">Re 3:17</reference>), but it is not written that she had a high name among the other churches, as Sardis had.

<hi type="bold">2. Be--</hi>Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking."

<hi type="bold">the things which remain--</hi>Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [Alford]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for <reference osisRef="Rev.3.4">Re 3:4</reference> implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life.

<hi type="bold">are--</hi>The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," <reference osisRef="Rev.3.1">Re 3:1</reference>, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain.

<hi type="bold">perfect--</hi>literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting.

<hi type="bold">before God--</hi>Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [Juan D'avila]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (<reference osisRef="Rev.11.10">Re 11:10</reference>).

CHAPTER 3 Re 3:1-22. The Epistles to Sardis, Philadelphia, and Laodicea. 1. Sardis-- the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24]. he that hath the seven Spirits of God-- that is, He who hath all the fulness of the Spirit (Re 1:4; 4:5; 5:6, with which compare Zec 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession. and the seven stars-- (Re 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves. name... livest... dead-- (1Ti 5:6; 2Ti 3:5; Tit 1:16; compare Ep 2:1, 5; 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Re 3:17), but it is not written that she had a high name among the other churches, as Sardis had. 2. Be-- Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking." the things which remain-- Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [Alford]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for Re 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life. are-- The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Re 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain. perfect-- literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting. before God-- Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [Juan D'avila]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Re 11:10).


<hi type="bold">3. how thou hast received--</hi>(<reference osisRef="Col.2.6">Col 2:6</reference>; <reference osisRef="1Thess.4.1">1Th 4:1</reference>; <reference osisRef="1Tim.6.20">1Ti 6:20</reference>). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in <reference osisRef="Rev.2.4">Re 2:4</reference>, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear.

<hi type="bold">heard--</hi>Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus.

<hi type="bold">If therefore--</hi>seeing thou art so warned, if, nevertheless, &c.

<hi type="bold">come on thee as a thief--</hi>in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, <reference osisRef="Matt.24.4-Matt.24.28">Mt 24:4-28</reference>) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [Augustine]. Twice Christ in the days of His flesh spake the same words (<reference osisRef="Matt.24.42">Mt 24:42</reference>, <reference osisRef="Matt.24.43">43</reference>; <reference osisRef="Luke.12.39">Lu 12:39</reference>, <reference osisRef="Luke.12.40">40</reference>); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (<reference osisRef="Rev.16.15">Re 16:15</reference>; <reference osisRef="1Thess.5.2">1Th 5:2</reference>, <reference osisRef="1Thess.4.6">4, 6</reference>; <reference osisRef="2Pet.3.10">2Pe 3:10</reference>). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [Trench].

3. how thou hast received-- (Col 2:6; 1Th 4:1; 1Ti 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Re 2:4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear. heard-- Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus. If therefore-- seeing thou art so warned, if, nevertheless, &c. come on thee as a thief-- in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Mt 24:4-28) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [Augustine]. Twice Christ in the days of His flesh spake the same words (Mt 24:42, 43; Lu 12:39, 40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Re 16:15; 1Th 5:2, 4, 6; 2Pe 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [Trench].


4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even."

<hi type="bold">names--</hi>persons named in the book of life (<reference osisRef="Rev.3.5">Re 3:5</reference>) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (<reference osisRef="Rev.3.1">Re 3:1</reference>). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors.

<hi type="bold">not defiled their garments--</hi>namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also <reference osisRef="Eph.5.27">Ep 5:27</reference>, as to the spotlessness of the Church when she shall be presented to Christ; and <reference osisRef="Rev.19.8">Re 19:8</reference>, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (<reference osisRef="Rev.7.14">Re 7:14</reference>). The Greek is not "to stain" (Greek, "miainein"), but to "defile," or besmear (Greek, "molunein"), <reference osisRef="Song.5.3">So 5:3</reference>.

<hi type="bold">they shall walk with me in white--</hi>The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, <reference osisRef="Luke.23.43">Lu 23:43</reference>; <reference osisRef="John.17.24">Joh 17:24</reference>. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (<reference osisRef="Rev.22.3">Re 22:3</reference>).

<hi type="bold">they are worthy--</hi>with the worthiness (not their own, but that) which Christ has put on them (<reference osisRef="Rev.7.14">Re 7:14</reference>). <reference osisRef="Ezek.16.14">Eze 16:14</reference>, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [Vitringa]. Contrast <reference osisRef="Acts.13.46">Ac 13:46</reference>.

4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even." names-- persons named in the book of life (Re 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Re 3:1). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors. not defiled their garments-- namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Ep 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Re 19:8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (Re 7:14). The Greek is not "to stain" (Greek, "miainein"), but to "defile," or besmear (Greek, "molunein"), So 5:3. they shall walk with me in white-- The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Lu 23:43; Joh 17:24. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Re 22:3). they are worthy-- with the worthiness (not their own, but that) which Christ has put on them (Re 7:14). Eze 16:14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [Vitringa]. Contrast Ac 13:46.


<hi type="bold">5. white--</hi>not a dull white, but glittering, dazzling white [Grotius]. Compare <reference osisRef="Matt.13.43">Mt 13:43</reference>. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here.

<hi type="bold">the same--</hi>Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c.

<hi type="bold">raiment--</hi>Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (<reference osisRef="Rev.3.4">Re 3:4</reference>); therefore the two are identical.

<hi type="bold">I will not--</hi>Greek, "I will not by any means."

<hi type="bold">blot out ... name out of ... book of life--</hi>of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (<reference osisRef="Rev.3.1">Re 3:1</reference>), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare <reference osisRef="Rev.13.8">Re 13:8</reference>; <reference osisRef="Rev.17.8">17:8</reference>; <reference osisRef="Rev.20.12">20:12</reference>, <reference osisRef="Rev.20.15">15</reference>; <reference osisRef="Rev.21.27">21:27</reference>; <reference osisRef="Exod.32.32">Ex 32:32</reference>; <reference osisRef="Ps.69.28">Psa 69:28</reference>; <reference osisRef="Dan.12.1">Da 12:1</reference>. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But <reference osisRef="Rev.20.15">Re 20:15</reference>; <reference osisRef="Rev.21.27">21:27</reference>, exhibit the book of the elect alone in the narrower sense, after the erasure of the others.

<hi type="bold">before ... before--</hi>Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, <reference osisRef="Matt.10.32">Mt 10:32</reference>, <reference osisRef="Matt.10.33">33</reference>; <reference osisRef="Luke.12.8">Lu 12:8</reference>, <reference osisRef="Luke.12.9">9</reference>. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [Trench]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (<reference osisRef="Matt.11.15">Mt 11:15</reference>; <reference osisRef="Matt.13.9">13:9</reference>; <reference osisRef="Mark.4.9">Mr 4:9</reference>, <reference osisRef="Mark.4.23">23</reference>; <reference osisRef="Mark.7.16">7:16</reference>; <reference osisRef="Luke.8.8">Lu 8:8</reference>; <reference osisRef="Luke.14.35">14:35</reference>).

5. white-- not a dull white, but glittering, dazzling white [Grotius]. Compare Mt 13:43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here. the same-- Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c. raiment-- Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Re 3:4); therefore the two are identical. I will not-- Greek, "I will not by any means." blot out... name out of... book of life-- of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (Re 3:1), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Re 13:8; 17:8; 20:12, 15; 21:27; Ex 32:32; Psa 69:28; Da 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Re 20:15; 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others. before... before-- Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Mt 10:32, 33; Lu 12:8, 9. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [Trench]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (Mt 11:15; 13:9; Mr 4:9, 23; 7:16; Lu 8:8; 14:35).


6. (See on <reference osisRef="Rev.2.7">Re 2:7</reference>.)

6. (See on Re 2:7.)


<hi type="bold">7. Philadelphia--</hi>in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [Tacitus, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.

<hi type="bold">he that is holy--</hi>as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (<reference osisRef="Rev.3.9">Re 3:9</reference>).

<hi type="bold">true--</hi>Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (<reference osisRef="Rev.3.9">Re 3:9</reference>): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, God, Light (<reference osisRef="John.1.9">Joh 1:9</reference>; <reference osisRef="1John.2.8">1Jo 2:8</reference>), Bread (<reference osisRef="John.6.32">Joh 6:32</reference>), the Vine (<reference osisRef="John.15.1">Joh 15:1</reference>); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (<reference osisRef="John.17.3">Joh 17:3</reference>; <reference osisRef="1Thess.1.9">1Th 1:9</reference>). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (<reference osisRef="John.3.33">Joh 3:33</reference>; <reference osisRef="Titus.1.2">Tit 1:2</reference>).

<hi type="bold">he that hath the key of David--</hi>the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (<reference osisRef="Luke.1.32">Lu 1:32</reference>, 33), "for ever," "as a Son over His own house" (<reference osisRef="Heb.3.2-Heb.3.6">He 3:2-6</reference>). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (<reference osisRef="Rev.1.18">Re 1:18</reference>). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Ac 10:1-48; 11:17, 18; especially <reference osisRef="Acts.14.27">Ac 14:27</reference>, end). But he wrongly tried to shut the door in part again (<reference osisRef="Gal.2.11-Gal.2.18">Ga 2:11-18</reference>). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (<reference osisRef="Rev.3.9">Re 3:9</reference>) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (<reference osisRef="Rev.3.8">Re 3:8</reference>).

<hi type="bold">shutteth--</hi>So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and Origen.

<hi type="bold">and no man openeth--</hi>Two oldest manuscripts, B, Aleph, Coptic Version, and Origen read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.

7. Philadelphia-- in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [Tacitus, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise. he that is holy-- as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Re 3:9). true-- Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Re 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, God, Light (Joh 1:9; 1Jo 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; 1Th 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Joh 3:33; Tit 1:2). he that hath the key of David-- the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Lu 1:32, 33), "for ever," "as a Son over His own house" (He 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Re 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Ac 10:1-48; 11:17, 18; especially Ac 14:27, end). But he wrongly tried to shut the door in part again (Ga 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Re 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Re 3:8). shutteth-- So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and Origen. and no man openeth-- Two oldest manuscripts, B, Aleph, Coptic Version, and Origen read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.


<hi type="bold">8. I have set--</hi>Greek, "given": it is My gracious gift to thee.

<hi type="bold">open door--</hi>for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."

<hi type="bold">and--</hi>The three oldest manuscripts, A, B, C, and Origen read, "which no man can shut."

<hi type="bold">for--</hi>"because."

<hi type="bold">a little--</hi>This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so Aquinas], that so the Lord Christ may have all the glory.

<hi type="bold">and hast kept--</hi>and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. Grotius makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [Trench]. So Alford. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep ... didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.

8. I have set-- Greek, "given": it is My gracious gift to thee. open door-- for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David." and-- The three oldest manuscripts, A, B, C, and Origen read, "which no man can shut." for-- "because." a little-- This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so Aquinas], that so the Lord Christ may have all the glory. and hast kept-- and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. Grotius makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [Trench]. So Alford. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep... didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.


<hi type="bold">9. I will make--</hi>Greek present, "I make," literally, "I give" (see on <reference osisRef="Rev.3.8">Re 3:8</reference>). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.

9. I will make-- Greek present, "I make," literally, "I give" (see on Re 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.


<hi type="bold">10. patience--</hi>"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (<reference osisRef="Rev.1.9">Re 1:9</reference>). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in <reference osisRef="Rev.3.11">Re 3:11</reference>, follows, "Behold, I come quickly."

<hi type="bold">I also--</hi>The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.

<hi type="bold">from--</hi>Greek, "(so as to deliver thee) out of," not to exempt from temptation.

<hi type="bold">the hour of temptation--</hi>the appointed season of affliction and temptation (so in <reference osisRef="Deut.4.34">De 4:34</reference> the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming.

<hi type="bold">to try them that dwell upon the earth--</hi>those who are of earth, earthy (<reference osisRef="Rev.8.13">Re 8:13</reference>). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (<reference osisRef="Rev.13.8">Re 13:8</reference>, <reference osisRef="Rev.13.14">14</reference>). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (<reference osisRef="Rev.9.20">Re 9:20</reference>, <reference osisRef="Rev.9.21">21</reference>; <reference osisRef="Rev.16.11">16:11</reference>, <reference osisRef="Rev.16.21">21</reference>). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.

10. patience-- "endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Re 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Re 3:11, follows, "Behold, I come quickly." I also-- The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c. from-- Greek, "(so as to deliver thee) out of," not to exempt from temptation. the hour of temptation-- the appointed season of affliction and temptation (so in De 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming. to try them that dwell upon the earth-- those who are of earth, earthy (Re 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Re 13:8, 14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Re 9:20, 21; 16:11, 21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.


<hi type="bold">11. Behold--</hi>omitted by the three oldest manuscripts and most ancient versions.

<hi type="bold">I come quickly--</hi>the great incentive to persevering faithfulness, and the consolation under present trials.

<hi type="bold">that ... which thou hast--</hi>"The word of my patience," or "endurance" (<reference osisRef="Rev.3.10">Re 3:10</reference>), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease.

<hi type="bold">that no man take thy crown--</hi>which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (<reference osisRef="Col.2.18">Col 2:18</reference>).

11. Behold-- omitted by the three oldest manuscripts and most ancient versions. I come quickly-- the great incentive to persevering faithfulness, and the consolation under present trials. that... which thou hast-- "The word of my patience," or "endurance" (Re 3:10), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease. that no man take thy crown-- which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Col 2:18).