13 He that hath an ear, let him hear what the Spirit saith unto the churches.
13 He that hath an ear, let him hear what the Spirit saith unto the churches.
THE EPISTLE TO THE CHURCH AT LAODICEA.The contents of the epistle to the church at Laodicea (ver.14–22) are as follows: (1) The usual salutation to the angel of the church,ver.14. (2) The reference to the attributes of the speaker—the one here referred to being that he was the “Amen,” “the faithfuland true witness,” and “the beginning of the creation of God,”ver.14. (3) The claim that he knew all their works,ver.15. (4) The characteristic of the church: it was “lukewarm”—neither “cold nor hot,”ver.15. (5) The punishment threatened, that he would “spue them out of his mouth,”ver.16. (6) A solemn reproof of their self-confidence, of their ignorance of themselves, and of their pride, when they were in fact poor, and blind, and naked; and a solemn counsel to them to apply to him for those things which would make them truly rich—which would cover up the shame of their nakedness, and which would give them clear spiritual vision,ver.17, 18. (7) A command to repent, in view of the fact that he rebukes and chastens those whom he loves. (8) An assurance that an opportunity is still offered for repentance, represented by his standing at the door and praying for admittance,ver.20. (9) A promise to him that should be victorious—in this case, that he should sit down with him on his throne,ver.21; and (10) the usual call on those who had ears to hear, to attend to what the Spirit said to the churches.Laodicea was situated in the southern part of Phrygia, near the junction of the small rivers Asopus and Carpus, on a plain washed at its edges by each. It was about forty miles from Ephesus, and not far from Colosse and Hierapolis. In the time of Strabo it was a large city; but the frequency of earthquakes, to which this district has been always liable, demolished, long since, a large part of the city, and destroyed many of the inhabitants, and the place was abandoned, and now lies in ruins. It is now a deserted place, called by the Turks Eski-hissar, or Old Castle. From its ruins, which are numerous, consisting of the remains of temples, theatres,&c., it seems to have been situated on six or seven hills, taking up a large space of ground. The whole rising ground on which the city stood is one vast tumulus of ruins, abandoned entirely to the owl and the fox.Col.Leake says, “There are few ancient sites more likely than Laodicea to preserve many curious remains of antiquity beneath the surface of the soil; its opulence, and the earthquakes to which it was subject, rendering it probable that valuable works of art were there buried beneath the ruins of the public and private edifices.” The neighbouring village contains some fifty or sixty people, among whom, on a visit of a recent traveller there, there were but two nominal Christians. “The name of Christianity,” says Emerson (p.101), “is forgotten, and the only sounds that disturb the silence of its desertion are the tones of the Muezzin, whose voice from the distant village (Eski-hissar) proclaims the ascendency of Mahomet. Laodicea is even more solitary than Ephesus; for the latter has the prospect of the rolling sea or of a whitening sail to enliven its decay; while the former sits in widowed loneliness, its walls are grass-grown, its temples desolate, its very name has perished.” A thunderstorm gathered on the mountains at a distance while this traveller was examining the ruins of Laodicea. He returned to Eski-hissar, and waited until the fury of the storm had abated, but set off on his journey again before it had entirely ceased to blow and to rain. “We preferred,” says he, “hastening on, to a farther delay in that melancholy spot, where everything whispered desolation, and where the very wind that swept impetuously through the valley sounded like the fiendish laugh of time exulting over the destruction of man and his proudest monuments.” See Professor Stuart,vol. ii.pp.44, 45; Kitto’sEncyclo.; Smith’sJourney to the Seven Churches, 1671; Leake, Arundell, Hartley, MacFarlane, Pococke,&c.Theengravingin thisvol.will furnish a representation of the ruins of Laodicea.
THE EPISTLE TO THE CHURCH AT LAODICEA.
The contents of the epistle to the church at Laodicea (ver.14–22) are as follows: (1) The usual salutation to the angel of the church,ver.14. (2) The reference to the attributes of the speaker—the one here referred to being that he was the “Amen,” “the faithfuland true witness,” and “the beginning of the creation of God,”ver.14. (3) The claim that he knew all their works,ver.15. (4) The characteristic of the church: it was “lukewarm”—neither “cold nor hot,”ver.15. (5) The punishment threatened, that he would “spue them out of his mouth,”ver.16. (6) A solemn reproof of their self-confidence, of their ignorance of themselves, and of their pride, when they were in fact poor, and blind, and naked; and a solemn counsel to them to apply to him for those things which would make them truly rich—which would cover up the shame of their nakedness, and which would give them clear spiritual vision,ver.17, 18. (7) A command to repent, in view of the fact that he rebukes and chastens those whom he loves. (8) An assurance that an opportunity is still offered for repentance, represented by his standing at the door and praying for admittance,ver.20. (9) A promise to him that should be victorious—in this case, that he should sit down with him on his throne,ver.21; and (10) the usual call on those who had ears to hear, to attend to what the Spirit said to the churches.
Laodicea was situated in the southern part of Phrygia, near the junction of the small rivers Asopus and Carpus, on a plain washed at its edges by each. It was about forty miles from Ephesus, and not far from Colosse and Hierapolis. In the time of Strabo it was a large city; but the frequency of earthquakes, to which this district has been always liable, demolished, long since, a large part of the city, and destroyed many of the inhabitants, and the place was abandoned, and now lies in ruins. It is now a deserted place, called by the Turks Eski-hissar, or Old Castle. From its ruins, which are numerous, consisting of the remains of temples, theatres,&c., it seems to have been situated on six or seven hills, taking up a large space of ground. The whole rising ground on which the city stood is one vast tumulus of ruins, abandoned entirely to the owl and the fox.Col.Leake says, “There are few ancient sites more likely than Laodicea to preserve many curious remains of antiquity beneath the surface of the soil; its opulence, and the earthquakes to which it was subject, rendering it probable that valuable works of art were there buried beneath the ruins of the public and private edifices.” The neighbouring village contains some fifty or sixty people, among whom, on a visit of a recent traveller there, there were but two nominal Christians. “The name of Christianity,” says Emerson (p.101), “is forgotten, and the only sounds that disturb the silence of its desertion are the tones of the Muezzin, whose voice from the distant village (Eski-hissar) proclaims the ascendency of Mahomet. Laodicea is even more solitary than Ephesus; for the latter has the prospect of the rolling sea or of a whitening sail to enliven its decay; while the former sits in widowed loneliness, its walls are grass-grown, its temples desolate, its very name has perished.” A thunderstorm gathered on the mountains at a distance while this traveller was examining the ruins of Laodicea. He returned to Eski-hissar, and waited until the fury of the storm had abated, but set off on his journey again before it had entirely ceased to blow and to rain. “We preferred,” says he, “hastening on, to a farther delay in that melancholy spot, where everything whispered desolation, and where the very wind that swept impetuously through the valley sounded like the fiendish laugh of time exulting over the destruction of man and his proudest monuments.” See Professor Stuart,vol. ii.pp.44, 45; Kitto’sEncyclo.; Smith’sJourney to the Seven Churches, 1671; Leake, Arundell, Hartley, MacFarlane, Pococke,&c.Theengravingin thisvol.will furnish a representation of the ruins of Laodicea.
14 And unto the angel of the church162of the Laodiceans write; These things saith the163Amen, the faithful and true witness, the beginning of the creation of God;14.And unto the angel of the church of the Laodiceans write.See Notes onch. i.20. ¶These things saith the Amen.Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the“Amen”—that is, was characterized by the simple earnestness and sincerity denoted by that word—was eminently fitted to make an impression on the minds of such a people. The wordAmenmeanstrue,certain,faithful; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (Notes on2 Co.i.20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church. ¶The faithful and true witness.This is presenting the idea implied in the wordAmenin a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See Notes onch. i.5. ¶The beginning of the creation of God.This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted.Comp.Notes onCol.i.15. The phrase here used is susceptible, properly, of only one of the following significations,viz.: either (a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist—that is, that he was the author of all things; or (b) that he was the first created being; or (c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the first-fruits of them that sleep, or that he is the head of thespiritualcreation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that thefirstone—that he is theauthorof the creation, and in that sense thebeginning—though expressing a scriptural doctrine (Jn.i.3;Ep.iii.9;Col.i.16), is not in accordance with the proper meaning of the word here used—ἀρχὴ. The word properly refers to thecommencementof a thing, not itsauthorship, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former—primacy in regard to time—that is properly the commencement of a thing, see the following passages where the word occurs:Mat.xix.4, 8;xxiv.8, 21;Mar.i.1;x.6;xiii.8, 19;Lu.i.2;Jn.i.1, 2;ii.11;vi.64;viii.25, 44;xv.27;xvi.4;Ac.xi.15;1 Jn.i.1;ii.7, 13, 14, 24;iii.8, 11;2 Jn.5, 6. For the latter signification, primacy of rank or authority, see the following places:Lu.xii.11;xx.20;Ro.viii.38;1 Co.xv.24;Ep.i.21;iii.10;vi.12;Col.i.16, 18;ii.10, 15;Tit.iii.1. The word is not, therefore, found in the sense ofauthorship, as denoting that one is thebeginningof anything in the sense that he caused it to have an existence. As to thesecondof the significations suggested, that it means that he was thefirst created being, it may be observed (a) that this is not anecessarysignification of the phrase, since no one can show that this is theonlyproper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If itweredemonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriatelyexpressthat fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being. (b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe Divine attributes to him; which speak of him as himself the Creator of all things.Comp.Jn.i.1–3;Col.i.16;He.i.2, 6, 8, 10–12. Thethirdsignification, therefore, remains, that he is “the beginning of the creation of God,” in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is (1) in accordance with the meaning of the word,Lu.xii.11;xx.20,et al. ut supra; and (2) in accordance with the uniformstatements respecting the Redeemer, that “all power is given unto him in heaven and in earth” (Mat.xxviii.18); that God has “given him power over all flesh” (Jn.xvii.2); that all things are “put under his feet” (He.ii.8;1 Co.xv.27); that he is exalted over all things,Ep.i.20–22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.
14 And unto the angel of the church162of the Laodiceans write; These things saith the163Amen, the faithful and true witness, the beginning of the creation of God;
14.And unto the angel of the church of the Laodiceans write.See Notes onch. i.20. ¶These things saith the Amen.Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the“Amen”—that is, was characterized by the simple earnestness and sincerity denoted by that word—was eminently fitted to make an impression on the minds of such a people. The wordAmenmeanstrue,certain,faithful; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (Notes on2 Co.i.20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church. ¶The faithful and true witness.This is presenting the idea implied in the wordAmenin a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See Notes onch. i.5. ¶The beginning of the creation of God.This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted.Comp.Notes onCol.i.15. The phrase here used is susceptible, properly, of only one of the following significations,viz.: either (a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist—that is, that he was the author of all things; or (b) that he was the first created being; or (c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the first-fruits of them that sleep, or that he is the head of thespiritualcreation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that thefirstone—that he is theauthorof the creation, and in that sense thebeginning—though expressing a scriptural doctrine (Jn.i.3;Ep.iii.9;Col.i.16), is not in accordance with the proper meaning of the word here used—ἀρχὴ. The word properly refers to thecommencementof a thing, not itsauthorship, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former—primacy in regard to time—that is properly the commencement of a thing, see the following passages where the word occurs:Mat.xix.4, 8;xxiv.8, 21;Mar.i.1;x.6;xiii.8, 19;Lu.i.2;Jn.i.1, 2;ii.11;vi.64;viii.25, 44;xv.27;xvi.4;Ac.xi.15;1 Jn.i.1;ii.7, 13, 14, 24;iii.8, 11;2 Jn.5, 6. For the latter signification, primacy of rank or authority, see the following places:Lu.xii.11;xx.20;Ro.viii.38;1 Co.xv.24;Ep.i.21;iii.10;vi.12;Col.i.16, 18;ii.10, 15;Tit.iii.1. The word is not, therefore, found in the sense ofauthorship, as denoting that one is thebeginningof anything in the sense that he caused it to have an existence. As to thesecondof the significations suggested, that it means that he was thefirst created being, it may be observed (a) that this is not anecessarysignification of the phrase, since no one can show that this is theonlyproper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If itweredemonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriatelyexpressthat fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being. (b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe Divine attributes to him; which speak of him as himself the Creator of all things.Comp.Jn.i.1–3;Col.i.16;He.i.2, 6, 8, 10–12. Thethirdsignification, therefore, remains, that he is “the beginning of the creation of God,” in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is (1) in accordance with the meaning of the word,Lu.xii.11;xx.20,et al. ut supra; and (2) in accordance with the uniformstatements respecting the Redeemer, that “all power is given unto him in heaven and in earth” (Mat.xxviii.18); that God has “given him power over all flesh” (Jn.xvii.2); that all things are “put under his feet” (He.ii.8;1 Co.xv.27); that he is exalted over all things,Ep.i.20–22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.
15 I know thy works, that thou art neither cold nor hot:164I would thou wert cold or hot.15.I know thy works.Notes onch. ii.2. ¶That thou art neither cold nor hot.The wordcoldhere would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead. The language is obviously figurative, but it is such as is often employed, when we speak of one as beingcoldtowards another, as having a cold or icy heart,&c.The wordhotwould denote, of course, the opposite—warm and zealous in their love and service. The very words that we are constrained to use when speaking on this subject—such words asardent(i.e.hotorburning);fervid(i.e.very hot,burning,boiling)—show how necessary it is to use such words, and how common it is. The state indicated here, therefore, would be that in which there was a profession of religion, but no warm-hearted piety; in which there was not, on the one hand, open and honest opposition to him, and, on the other, such warm-hearted and honest love as he had a right to look for among his professed friends; in which there was a profession of that religion whichoughtto warm the heart with love, and fill the soul with zeal in the cause of the Redeemer; but where the only result, in fact, was deadness and indifference to him and his cause. Among those who made no profession he had reason to expect nothing but coldness; among those who made a profession he had a right to expect the glow of a warm affection; but he found nothing but indifference. ¶I would thou wert cold or hot.That is, I would prefereitherof those states to that which now exists. Anything better than this condition, where love is professed, but where it does not exist; where vows have been assumed which are not fulfilled.Whyhe would prefer that they should be “hot” is clear enough; but why would he prefer a state of utter coldness—a state where there was no profession of real love? To this question the following answers may be given: (1) Such a state of open and professed coldness or indifference is morehonest. There is no disguise; no concealment; no pretence. We know where one in this state “may be found;” we know with whom we are dealing; we know what to expect. Sad as the state is, it is at least honest; and we are so made that we all prefer such a character to one where professions are made which are never to be realized—to a state of insincerity and hypocrisy. (2) Such a state is morehonourable. It is a more elevated condition of mind, and marks a higher character. Of a man who is false to his engagements, who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But in the character of the man who is openly and avowedly opposed to anything; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus there were always the elements of true greatness; in that of Judas Iscariot there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Redeemer for years, was nothing but a traitor—a man of essential meanness. (3) There is more hope of conversion and salvation in such a case. There could always have been a ground of hope that Saul would be converted and saved, even when “breathing out threatening and slaughter;” of Judas, when numbered among the professed disciples of the Saviour, there was no hope. The most hopeless of all persons, in regard to salvation, are those who are members of the church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because (a) the essential character ofanyone who will allow himself todo thisis eminently unfavourable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is not a man on whom the truths of Christianity are likely to make an impression. (b) Such a man never applies the truth to himself. Truth that is addressed to impenitent sinners he does not apply to himself, of course; for he does not rank himself in that class of persons. Truth addressed to hypocrites hewillnot apply to himself; for no one, however insincere and hollow he may be, chooses to act on the presumption that he is himself a hypocrite, or so as to leave others to suppose that he regards himself as such. The means of grace adapted to save asinner, as such, he will not use; for he is in the church, and chooses to regard himself as safe. Efforts made to reclaim him he will resist; for he will regard it as proof of a meddlesome spirit, and an uncharitable judging in others, if they consider him to be anything different from what he professes to be. What right have they to gobackof his profession, and assume that he is insincere? As a consequence, there are probably fewer persons by far converted of those who come into the church without any religion, than of any other class of persons of similar number; and the most hopeless of all conditions, in respect to conversion and salvation, is when one enters the church deceived. (c) It may be presumed that, for these reasons, God himself will make less direct effort to convert and save such persons. As there are fewer appeals that can be brought to bear on them; as there is less in their character that is noble, and that can be depended on in promoting the salvation of a soul; and as there is special guilt in hypocrisy, it may be presumed that God will more frequently leave such persons to their chosen course, than he will those who make no professions of religion.Comp.Ps. cix.17, 18;Je.vii.16;xi.14;xiv.11;Is.i.15;Ho.iv.17.
15 I know thy works, that thou art neither cold nor hot:164I would thou wert cold or hot.
15.I know thy works.Notes onch. ii.2. ¶That thou art neither cold nor hot.The wordcoldhere would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead. The language is obviously figurative, but it is such as is often employed, when we speak of one as beingcoldtowards another, as having a cold or icy heart,&c.The wordhotwould denote, of course, the opposite—warm and zealous in their love and service. The very words that we are constrained to use when speaking on this subject—such words asardent(i.e.hotorburning);fervid(i.e.very hot,burning,boiling)—show how necessary it is to use such words, and how common it is. The state indicated here, therefore, would be that in which there was a profession of religion, but no warm-hearted piety; in which there was not, on the one hand, open and honest opposition to him, and, on the other, such warm-hearted and honest love as he had a right to look for among his professed friends; in which there was a profession of that religion whichoughtto warm the heart with love, and fill the soul with zeal in the cause of the Redeemer; but where the only result, in fact, was deadness and indifference to him and his cause. Among those who made no profession he had reason to expect nothing but coldness; among those who made a profession he had a right to expect the glow of a warm affection; but he found nothing but indifference. ¶I would thou wert cold or hot.That is, I would prefereitherof those states to that which now exists. Anything better than this condition, where love is professed, but where it does not exist; where vows have been assumed which are not fulfilled.Whyhe would prefer that they should be “hot” is clear enough; but why would he prefer a state of utter coldness—a state where there was no profession of real love? To this question the following answers may be given: (1) Such a state of open and professed coldness or indifference is morehonest. There is no disguise; no concealment; no pretence. We know where one in this state “may be found;” we know with whom we are dealing; we know what to expect. Sad as the state is, it is at least honest; and we are so made that we all prefer such a character to one where professions are made which are never to be realized—to a state of insincerity and hypocrisy. (2) Such a state is morehonourable. It is a more elevated condition of mind, and marks a higher character. Of a man who is false to his engagements, who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But in the character of the man who is openly and avowedly opposed to anything; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus there were always the elements of true greatness; in that of Judas Iscariot there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Redeemer for years, was nothing but a traitor—a man of essential meanness. (3) There is more hope of conversion and salvation in such a case. There could always have been a ground of hope that Saul would be converted and saved, even when “breathing out threatening and slaughter;” of Judas, when numbered among the professed disciples of the Saviour, there was no hope. The most hopeless of all persons, in regard to salvation, are those who are members of the church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because (a) the essential character ofanyone who will allow himself todo thisis eminently unfavourable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is not a man on whom the truths of Christianity are likely to make an impression. (b) Such a man never applies the truth to himself. Truth that is addressed to impenitent sinners he does not apply to himself, of course; for he does not rank himself in that class of persons. Truth addressed to hypocrites hewillnot apply to himself; for no one, however insincere and hollow he may be, chooses to act on the presumption that he is himself a hypocrite, or so as to leave others to suppose that he regards himself as such. The means of grace adapted to save asinner, as such, he will not use; for he is in the church, and chooses to regard himself as safe. Efforts made to reclaim him he will resist; for he will regard it as proof of a meddlesome spirit, and an uncharitable judging in others, if they consider him to be anything different from what he professes to be. What right have they to gobackof his profession, and assume that he is insincere? As a consequence, there are probably fewer persons by far converted of those who come into the church without any religion, than of any other class of persons of similar number; and the most hopeless of all conditions, in respect to conversion and salvation, is when one enters the church deceived. (c) It may be presumed that, for these reasons, God himself will make less direct effort to convert and save such persons. As there are fewer appeals that can be brought to bear on them; as there is less in their character that is noble, and that can be depended on in promoting the salvation of a soul; and as there is special guilt in hypocrisy, it may be presumed that God will more frequently leave such persons to their chosen course, than he will those who make no professions of religion.Comp.Ps. cix.17, 18;Je.vii.16;xi.14;xiv.11;Is.i.15;Ho.iv.17.
16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.16.So then because thou art lukewarm—I will spue thee out of my mouth.Referring, perhaps, to the well-known fact that tepid water tends to produce sickness at the stomach, and an inclination to vomit. The image is intensely strong, and denotes deep disgust and loathing at the indifference which prevailed in the church at Laodicea. The idea is, that they would be utterly rejected and cast off as a church—a threatening of which there has been an abundant fulfilment in subsequent times. It may be remarked, also, that what was threatened to that church may be expected to occur to all churches, if they are in the same condition; and that all professing Christians, and Christian churches, that are lukewarm, have special reason to dread the indignation of the Saviour.
16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
16.So then because thou art lukewarm—I will spue thee out of my mouth.Referring, perhaps, to the well-known fact that tepid water tends to produce sickness at the stomach, and an inclination to vomit. The image is intensely strong, and denotes deep disgust and loathing at the indifference which prevailed in the church at Laodicea. The idea is, that they would be utterly rejected and cast off as a church—a threatening of which there has been an abundant fulfilment in subsequent times. It may be remarked, also, that what was threatened to that church may be expected to occur to all churches, if they are in the same condition; and that all professing Christians, and Christian churches, that are lukewarm, have special reason to dread the indignation of the Saviour.
17 Because thou sayest,165I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:17.Because thou sayest, I am rich.So far as thelanguagehere is concerned, this may refer either to riches literally, or to spiritual riches; that is, to a boast of having religion enough. Professor Stuart supposes that it refers to the former, and so do Wetstein, Vitringa, and others. Doddridge, Rosenmüller, and others, understand it in the latter sense. There is no doubt that there was much wealth in Laodicea, and that, as a people, they prided themselves on their riches. See the authorities in Wetstein onCol.ii.1, and Vitringa,p.160. It is not easy to determinewhichis the true sense; but may it not have been that there was an allusion toboth, and that,in every respect, they boasted that they had enough? May it not have been so much the characteristic of that people to boast of their wealth, that they carried the spirit into everything, and manifested it even in regard to religion? Is it not true that they who have much of this world’s goods, when they make a profession of religion, are very apt to suppose that they are well off in everything, and to feel self-complacent and happy? And is not the possession of much wealth by an individual Christian, or a Christian church, likely to produce just the lukewarmness which it is said existed in the church at Laodicea? If we thus understand it,there will be an accordance with the well-known fact that Laodicea was distinguished for its riches, and, at the same time, with another fact, so common as to be almost universal, that the possession of great wealth tends to make a professed Christian self-complacent and satisfied in every respect; to make him feel that, although he may not have muchreligion, yet he is on the whole well off; and to produce, in religion, a state of just such lukewarmness as the Saviour here says was loathsome and odious. ¶And increased with goods.πεπλούτηκα—“I am enriched.” This is only a more emphatic and intensive way of saying the same thing. It has no reference to thekindof riches referred to, but merely denotes the confident manner in which they affirmed that they were rich. ¶And have need of nothing.Still an emphatic and intensive way of saying that they were rich. In all respects their wants were satisfied; they had enough of everything. They felt, therefore, no stimulus to effort; they sat down in contentment, self-complacency, and indifference. It is almost unavoidable that those who are rich in this world’s goods should feel that they have need ofnothing. There is no more common illusion among men than the feeling that if one has wealth he has everything; that there is no want of his nature which cannot be satisfied with that; and that he may now sit down in contentment and ease. Hence the almost universal desireto berich; hence the common feeling among those whoarerich that there is no occasion for solicitude or care for anything else.Comp.Lu.xii.19. ¶And knowest not.There is no just impression in regard to the real poverty and wretchedness of your condition. ¶That thou art wretched.The wordwretchedwe now use to denote the actual consciousness of being miserable, as applicable to one who is sunk into deep distress or affliction. The word here, however, refers rather to the condition itself than to the consciousness of that condition, for it is said that they did notknowit. Their state was, in fact, a miserable state, and was fitted to produce actual distress if they had had any just sense of it, though they thought that it was otherwise. ¶And miserable.This word has, with us now, a similar signification; but the term here used—ἐλεεινὸς—rather means apitiablestate than one actuallyfeltto be so. The meaning is, that their condition was one that was fitted to excitepityorcompassion; not that they were actually miserable.Comp.Notes on1 Co.xv.19. ¶And poor.Notwithstanding all their boast of having enough. They really had not that which was necessary to meet the actual wants of their nature, and, therefore, they were poor. Their worldly property could not meet the wants of their souls; and, with all their pretensions to piety, they had not religion enough to meet the necessities of their nature when calamities should come, or when death should approach; and they were, therefore, in the strictest sense of the term,poor. ¶And blind.That is, in a spiritual respect. They did not see the reality of their condition; they had no just views of themselves, of the character of God, of the way of salvation. This seems to be said in connection with the boast which they made in their own minds—that they hadeverything; that they wanted nothing. One of the great blessings of life is clearness of vision, and their boast that they had everything must have included that; but the speaker here says that they lacked that indispensable thing to completeness of character and to full enjoyment. With all their boasting, they were actuallyblind,—and how could one who was in that state say that he “had need of nothing?” ¶And naked.Of course,spiritually. Salvation is often represented as a garment (Mat.xxii.11, 12;Re.vi.11;vii.9, 13, 14); and the declaration here is equivalent to saying that they had no religion. They had nothing to cover the nakedness of the soul, and in respect to the real wants of their nature they were like one who had no clothing in reference to cold, and heat, and storms, and to the shame of nakedness. How could such an one be regarded as rich? We may learn from this instructive verse, (1) That men may think themselves to be rich, and yet, in fact, be miserably poor. They may have the wealth of this world in abundance, and yet have nothing that really will meet their wants in disappointment, bereavement, sickness, death; the wants of their never-dying soul; their wants in eternity. What had the “rich fool,” as he is commonly termed, in the parable, when he came to die?Lu.xii.16,seq.What had “Dives,” as he is commonly termed, to meet the wants of his nature when he went down to hell?Lu.xvi.19,seq.(2) Men may have much property, and think that they have all they want, and yet bewretched. In the sense that theirconditionis a wretched condition, this is always true; and in the sense that they are consciously wretched, this may be, and often is, true also. (3) Men may have great property, and yet bemiserable. This is true in the sense that their condition is apitiableone, and in the sense that they are actuallyunhappy. There is no more pitiableconditionthan that where one has great property, and is self-complacent and proud, and who has nevertheless no God, no Saviour, no hope of heaven, and who perhaps that very day may “lift up his eyes in hell, being in torments;” and it need not be added that there is no greater actualmiseryin this world than that which sometimes finds its way into the palaces of the rich. He greatly errs who thinks that misery is confined to the cottages of the poor. (4) Men may be rich, and think they have all that they want, and yet beblindto their condition. They really have no distinct vision of anything. They have no just views of God, of themselves, of their duty, of this world, or of the next. In most important respects they are in a worse condition than the inmates of an asylum for the blind, for they may have clear views of God and of heaven. Mental darkness is a greater calamity than the loss of natural vision; and there is many an one who is surrounded by all that affluence can give, who never yet had one correct view of his own character, of his God, or of the reality of his condition, and whose condition might have been far better if he had actually been born blind. (5) There may be gorgeous robes of adorning, and yet real nakedness. With all the decorations that wealth can impart, there may be a nakedness of the soul as real as that of the body would be if, without a rag to cover it, it were exposed to cold, and storm, and shame. The soul destitute of the robes of salvation, is in a worse condition than the body without raiment; for how can it bear the storms of wrath that shall beat upon it for ever, and the shame of its exposure in the last dread day?
17 Because thou sayest,165I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
17.Because thou sayest, I am rich.So far as thelanguagehere is concerned, this may refer either to riches literally, or to spiritual riches; that is, to a boast of having religion enough. Professor Stuart supposes that it refers to the former, and so do Wetstein, Vitringa, and others. Doddridge, Rosenmüller, and others, understand it in the latter sense. There is no doubt that there was much wealth in Laodicea, and that, as a people, they prided themselves on their riches. See the authorities in Wetstein onCol.ii.1, and Vitringa,p.160. It is not easy to determinewhichis the true sense; but may it not have been that there was an allusion toboth, and that,in every respect, they boasted that they had enough? May it not have been so much the characteristic of that people to boast of their wealth, that they carried the spirit into everything, and manifested it even in regard to religion? Is it not true that they who have much of this world’s goods, when they make a profession of religion, are very apt to suppose that they are well off in everything, and to feel self-complacent and happy? And is not the possession of much wealth by an individual Christian, or a Christian church, likely to produce just the lukewarmness which it is said existed in the church at Laodicea? If we thus understand it,there will be an accordance with the well-known fact that Laodicea was distinguished for its riches, and, at the same time, with another fact, so common as to be almost universal, that the possession of great wealth tends to make a professed Christian self-complacent and satisfied in every respect; to make him feel that, although he may not have muchreligion, yet he is on the whole well off; and to produce, in religion, a state of just such lukewarmness as the Saviour here says was loathsome and odious. ¶And increased with goods.πεπλούτηκα—“I am enriched.” This is only a more emphatic and intensive way of saying the same thing. It has no reference to thekindof riches referred to, but merely denotes the confident manner in which they affirmed that they were rich. ¶And have need of nothing.Still an emphatic and intensive way of saying that they were rich. In all respects their wants were satisfied; they had enough of everything. They felt, therefore, no stimulus to effort; they sat down in contentment, self-complacency, and indifference. It is almost unavoidable that those who are rich in this world’s goods should feel that they have need ofnothing. There is no more common illusion among men than the feeling that if one has wealth he has everything; that there is no want of his nature which cannot be satisfied with that; and that he may now sit down in contentment and ease. Hence the almost universal desireto berich; hence the common feeling among those whoarerich that there is no occasion for solicitude or care for anything else.Comp.Lu.xii.19. ¶And knowest not.There is no just impression in regard to the real poverty and wretchedness of your condition. ¶That thou art wretched.The wordwretchedwe now use to denote the actual consciousness of being miserable, as applicable to one who is sunk into deep distress or affliction. The word here, however, refers rather to the condition itself than to the consciousness of that condition, for it is said that they did notknowit. Their state was, in fact, a miserable state, and was fitted to produce actual distress if they had had any just sense of it, though they thought that it was otherwise. ¶And miserable.This word has, with us now, a similar signification; but the term here used—ἐλεεινὸς—rather means apitiablestate than one actuallyfeltto be so. The meaning is, that their condition was one that was fitted to excitepityorcompassion; not that they were actually miserable.Comp.Notes on1 Co.xv.19. ¶And poor.Notwithstanding all their boast of having enough. They really had not that which was necessary to meet the actual wants of their nature, and, therefore, they were poor. Their worldly property could not meet the wants of their souls; and, with all their pretensions to piety, they had not religion enough to meet the necessities of their nature when calamities should come, or when death should approach; and they were, therefore, in the strictest sense of the term,poor. ¶And blind.That is, in a spiritual respect. They did not see the reality of their condition; they had no just views of themselves, of the character of God, of the way of salvation. This seems to be said in connection with the boast which they made in their own minds—that they hadeverything; that they wanted nothing. One of the great blessings of life is clearness of vision, and their boast that they had everything must have included that; but the speaker here says that they lacked that indispensable thing to completeness of character and to full enjoyment. With all their boasting, they were actuallyblind,—and how could one who was in that state say that he “had need of nothing?” ¶And naked.Of course,spiritually. Salvation is often represented as a garment (Mat.xxii.11, 12;Re.vi.11;vii.9, 13, 14); and the declaration here is equivalent to saying that they had no religion. They had nothing to cover the nakedness of the soul, and in respect to the real wants of their nature they were like one who had no clothing in reference to cold, and heat, and storms, and to the shame of nakedness. How could such an one be regarded as rich? We may learn from this instructive verse, (1) That men may think themselves to be rich, and yet, in fact, be miserably poor. They may have the wealth of this world in abundance, and yet have nothing that really will meet their wants in disappointment, bereavement, sickness, death; the wants of their never-dying soul; their wants in eternity. What had the “rich fool,” as he is commonly termed, in the parable, when he came to die?Lu.xii.16,seq.What had “Dives,” as he is commonly termed, to meet the wants of his nature when he went down to hell?Lu.xvi.19,seq.(2) Men may have much property, and think that they have all they want, and yet bewretched. In the sense that theirconditionis a wretched condition, this is always true; and in the sense that they are consciously wretched, this may be, and often is, true also. (3) Men may have great property, and yet bemiserable. This is true in the sense that their condition is apitiableone, and in the sense that they are actuallyunhappy. There is no more pitiableconditionthan that where one has great property, and is self-complacent and proud, and who has nevertheless no God, no Saviour, no hope of heaven, and who perhaps that very day may “lift up his eyes in hell, being in torments;” and it need not be added that there is no greater actualmiseryin this world than that which sometimes finds its way into the palaces of the rich. He greatly errs who thinks that misery is confined to the cottages of the poor. (4) Men may be rich, and think they have all that they want, and yet beblindto their condition. They really have no distinct vision of anything. They have no just views of God, of themselves, of their duty, of this world, or of the next. In most important respects they are in a worse condition than the inmates of an asylum for the blind, for they may have clear views of God and of heaven. Mental darkness is a greater calamity than the loss of natural vision; and there is many an one who is surrounded by all that affluence can give, who never yet had one correct view of his own character, of his God, or of the reality of his condition, and whose condition might have been far better if he had actually been born blind. (5) There may be gorgeous robes of adorning, and yet real nakedness. With all the decorations that wealth can impart, there may be a nakedness of the soul as real as that of the body would be if, without a rag to cover it, it were exposed to cold, and storm, and shame. The soul destitute of the robes of salvation, is in a worse condition than the body without raiment; for how can it bear the storms of wrath that shall beat upon it for ever, and the shame of its exposure in the last dread day?
18 I counsel thee to166buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, andthat167the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.18.I counsel thee to buy of me gold tried in the fire.Pure gold; such as has been subjected to the action of heat to purify it from dross. See Notes on1 Pe.i.7. Gold here is emblematic of religion—as being the most precious of the metals, and the most valued by men. They professed to be rich, but were not; and he counsels them to obtain from him that which would make them truly rich. ¶That thou mayest be rich.In the true and proper sense of the word. With true religion; with the favour and friendship of the Redeemer, they would have all that they really needed, and would never be in want. ¶And white raiment.The emblem of purity and salvation. See Notes onver.4. This is said in reference to the fact (ver.17) that they were thennaked. ¶That thou mayest be clothed.With the garments of salvation. This refers, also, to true religion, meaning that that which the Redeemer furnishes will answer the same purpose in respect to the soul which clothing does in reference to the body. Of course it cannot be understood literally, nor should the language be pressed too closely, as if there was too strict a resemblance. ¶And that the shame of thy nakedness do not appear.We clothe the body as well for decency as for protection against cold, and storm, and heat. The soul is to be clothed that the “shame” of its sinfulness may not be exhibited, and that it may not be offensive and repellant in the sight. ¶And anoint thine eyes with eye-salve.In allusion to the fact that they wereblind,ver.17. The wordeye-salve—κολλούριον—occurs nowhere else in the New Testament. It is a diminutive fromκολλύρα—collyra—a coarse bread or cake, and means properly a small cake or cracknel. It is applied to eye-salve as resembling such a cake, and refers to a medicament prepared for sore or weak eyes. It was compounded of various substances supposed to have a healingquality. See Wetstein,in loco. The reference here is to a spiritual healing—meaning that, in respect to their spiritual vision, what he would furnish would produce the same effect as the collyrium or eye-salve would in diseased eyes. The idea is, that the grace of the gospel enables men who were before blind to see clearly the character of God, the beauty of the way of salvation, the loveliness of the person and work of Christ,&c.See Notes onEp.i.18.
18 I counsel thee to166buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, andthat167the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.
18.I counsel thee to buy of me gold tried in the fire.Pure gold; such as has been subjected to the action of heat to purify it from dross. See Notes on1 Pe.i.7. Gold here is emblematic of religion—as being the most precious of the metals, and the most valued by men. They professed to be rich, but were not; and he counsels them to obtain from him that which would make them truly rich. ¶That thou mayest be rich.In the true and proper sense of the word. With true religion; with the favour and friendship of the Redeemer, they would have all that they really needed, and would never be in want. ¶And white raiment.The emblem of purity and salvation. See Notes onver.4. This is said in reference to the fact (ver.17) that they were thennaked. ¶That thou mayest be clothed.With the garments of salvation. This refers, also, to true religion, meaning that that which the Redeemer furnishes will answer the same purpose in respect to the soul which clothing does in reference to the body. Of course it cannot be understood literally, nor should the language be pressed too closely, as if there was too strict a resemblance. ¶And that the shame of thy nakedness do not appear.We clothe the body as well for decency as for protection against cold, and storm, and heat. The soul is to be clothed that the “shame” of its sinfulness may not be exhibited, and that it may not be offensive and repellant in the sight. ¶And anoint thine eyes with eye-salve.In allusion to the fact that they wereblind,ver.17. The wordeye-salve—κολλούριον—occurs nowhere else in the New Testament. It is a diminutive fromκολλύρα—collyra—a coarse bread or cake, and means properly a small cake or cracknel. It is applied to eye-salve as resembling such a cake, and refers to a medicament prepared for sore or weak eyes. It was compounded of various substances supposed to have a healingquality. See Wetstein,in loco. The reference here is to a spiritual healing—meaning that, in respect to their spiritual vision, what he would furnish would produce the same effect as the collyrium or eye-salve would in diseased eyes. The idea is, that the grace of the gospel enables men who were before blind to see clearly the character of God, the beauty of the way of salvation, the loveliness of the person and work of Christ,&c.See Notes onEp.i.18.
19 As168many as I love, I rebuke and chasten: be zealous therefore, and repent.19.As many as I love, I rebuke and chasten.Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient; and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained in the Notes onHe.xii.6,seq.The language is taken fromPr.iii.12. ¶Be zealous, therefore, and repent.Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labour, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. Thetruthtaught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, and seeking his favour again. As sure as he has any true love for them, if this is not done he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself.
19 As168many as I love, I rebuke and chasten: be zealous therefore, and repent.
19.As many as I love, I rebuke and chasten.Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient; and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained in the Notes onHe.xii.6,seq.The language is taken fromPr.iii.12. ¶Be zealous, therefore, and repent.Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labour, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. Thetruthtaught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, and seeking his favour again. As sure as he has any true love for them, if this is not done he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself.
20 Behold, I stand at the door, and169knock:170if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.20.Behold, I stand at the door, and knock.Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome,ver.16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favour; nay more, he stood and pled with them that he might be received with the hospitality that would be shown to a friend or stranger. Thelanguagehere is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign—knocking—announce our presence, and ask for admission. The act ofknockingimplies two things: (a) that we desire admittance; and (b) that we recognize the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that hedesiresto be admitted to our friendship; and that he recognizes ourfreedomin the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away—perhaps to return and knock again, perhaps never to come back. The language here used, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to anything which would announce his presence:—his word; his Spirit; the solemn events of his providence; the invitations of his gospel. In these and in other methods he comes to man; and the manner in which these invitations ought to be estimated would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer. It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviourpresents himselfat the door of the heart, as if he were desirousto enjoy the friendship of man. This is in accordance with the uniform language of the New Testament, that “God so loved the world as togivehis only-begotten Son;” that “Christ came toseekand to save the lost;” that the Saviour says, “Come unto me, all ye that labour and are heavy laden,”&c.Salvation, in the Scriptures, is never represented as originated by man. ¶If any man hear my voice.Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night (Lu.xi.5), or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures (comp.Is.lv.1;Jn.vii.37;Re.xxii.17), is universal, and proves that the invitations of the gospel are made, and areto bemade, not to a part only, but fully and freely to all men; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (ἐάν τις) as to be applicable to every human being; and anyone, of any age and in any land, would be authorized to apply this to himself, and, under the protection of this invitation, to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed farther, that this also recognizes the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened. ¶And open the door.As one would when a stranger or friend stood and knocked. The meaning here is simply, if anyone willadmitme; that is, receive me as a friend. The act of receiving him is as voluntary on our part as it is when we rise and open the door to one who knocks. It may be added, (1) that this is aneasything. Nothing is more easy than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure the salvation of the soul. (2) This is areasonablething. We invite him who knocks at the door to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet how different does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter—no act of common civility such as that with which he would greet even a stranger! And with how much coolness and indifference does he see him turn away—perhaps to come back no more, and with no desire that he ever should return! ¶I will come in to him, and will sup with him, and he with me.This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him there would be the intimacy which subsists between those who sit down to a friendly meal together. In all countries and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. Thetruths, then, which are taught in this verse, are, (1) that the invitation of the gospel is made to all—“ifanyman hear my voice;” (2) that the movement towards reconciliation and friendship is originated by the Saviour—“behold, I stand at the door and knock;” (3) that there is a recognition of our own free agency in religion—“if any man will hear my voice, and open the door;” (4) theeaseof the terms of salvation, represented by “hearing his voice,” and “opening the door;” and (5) the blessedness of thus admitting him, arising from his friendship—“I will sup with him, and he with me.” What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?
20 Behold, I stand at the door, and169knock:170if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
20.Behold, I stand at the door, and knock.Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome,ver.16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favour; nay more, he stood and pled with them that he might be received with the hospitality that would be shown to a friend or stranger. Thelanguagehere is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign—knocking—announce our presence, and ask for admission. The act ofknockingimplies two things: (a) that we desire admittance; and (b) that we recognize the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that hedesiresto be admitted to our friendship; and that he recognizes ourfreedomin the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away—perhaps to return and knock again, perhaps never to come back. The language here used, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to anything which would announce his presence:—his word; his Spirit; the solemn events of his providence; the invitations of his gospel. In these and in other methods he comes to man; and the manner in which these invitations ought to be estimated would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer. It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviourpresents himselfat the door of the heart, as if he were desirousto enjoy the friendship of man. This is in accordance with the uniform language of the New Testament, that “God so loved the world as togivehis only-begotten Son;” that “Christ came toseekand to save the lost;” that the Saviour says, “Come unto me, all ye that labour and are heavy laden,”&c.Salvation, in the Scriptures, is never represented as originated by man. ¶If any man hear my voice.Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night (Lu.xi.5), or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures (comp.Is.lv.1;Jn.vii.37;Re.xxii.17), is universal, and proves that the invitations of the gospel are made, and areto bemade, not to a part only, but fully and freely to all men; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (ἐάν τις) as to be applicable to every human being; and anyone, of any age and in any land, would be authorized to apply this to himself, and, under the protection of this invitation, to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed farther, that this also recognizes the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened. ¶And open the door.As one would when a stranger or friend stood and knocked. The meaning here is simply, if anyone willadmitme; that is, receive me as a friend. The act of receiving him is as voluntary on our part as it is when we rise and open the door to one who knocks. It may be added, (1) that this is aneasything. Nothing is more easy than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure the salvation of the soul. (2) This is areasonablething. We invite him who knocks at the door to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet how different does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter—no act of common civility such as that with which he would greet even a stranger! And with how much coolness and indifference does he see him turn away—perhaps to come back no more, and with no desire that he ever should return! ¶I will come in to him, and will sup with him, and he with me.This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him there would be the intimacy which subsists between those who sit down to a friendly meal together. In all countries and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. Thetruths, then, which are taught in this verse, are, (1) that the invitation of the gospel is made to all—“ifanyman hear my voice;” (2) that the movement towards reconciliation and friendship is originated by the Saviour—“behold, I stand at the door and knock;” (3) that there is a recognition of our own free agency in religion—“if any man will hear my voice, and open the door;” (4) theeaseof the terms of salvation, represented by “hearing his voice,” and “opening the door;” and (5) the blessedness of thus admitting him, arising from his friendship—“I will sup with him, and he with me.” What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?
21 To him that171overcometh will I grant to172sit with me in my throne, even as173I also overcame, and am set down with my Father in his throne.21.To him that overcometh.See Notes onch. ii.7. ¶Will I grant to sit with me in my throne.That is,they will share his honours and his triumphs. See Notes onch. ii.26,27;comp.Notes onRo.viii.17. ¶Even as I also overcame.As I gained a victory over the world, and over the power of the tempter. As the reward of this, he is exalted to the throne of the universe (Phi.ii.6–11), and in these honours, achieved by their great and glorious Head, all the redeemed will share. ¶And am set down with my Father in his throne.Comp.Notes onPhi.ii.6–11. That is, he has dominion over the universe. All things are put under his feet, and in the strictest unison and with perfect harmony he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son—that of the Son is that of the Father; for they are one. See Notes onJn.v.19;comp.Notes onEp.i.20–22;1 Co.xv.24–28.
21 To him that171overcometh will I grant to172sit with me in my throne, even as173I also overcame, and am set down with my Father in his throne.
21.To him that overcometh.See Notes onch. ii.7. ¶Will I grant to sit with me in my throne.That is,they will share his honours and his triumphs. See Notes onch. ii.26,27;comp.Notes onRo.viii.17. ¶Even as I also overcame.As I gained a victory over the world, and over the power of the tempter. As the reward of this, he is exalted to the throne of the universe (Phi.ii.6–11), and in these honours, achieved by their great and glorious Head, all the redeemed will share. ¶And am set down with my Father in his throne.Comp.Notes onPhi.ii.6–11. That is, he has dominion over the universe. All things are put under his feet, and in the strictest unison and with perfect harmony he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son—that of the Son is that of the Father; for they are one. See Notes onJn.v.19;comp.Notes onEp.i.20–22;1 Co.xv.24–28.
22 He174that hath an ear, let him hear what the Spirit saith unto the churches.22.He that hath an ear, &c. See Notes onch. ii.7.This closes the epistolary part of this book, and the “visions” properly commence with the next chapter. Two remarks may be made in the conclusion of this exposition. (1) The first relates to the truthfulness of the predictions in these epistles. As an illustration of that truthfulness, and of the present correspondence of the condition of those churches with what the Saviour said to John they would be, the following striking passage may be introduced fromMr.Gibbon. It occurs in his description of the conquests of the Turks (Decline and Fall,iv.260, 261). “Two Turkish chieftains, Sarukhan and Aidin left their names to their conquests, and their conquests to their posterity. The captivity or ruin of thesevenchurches of Asia was consummated; and the barbarous lords of Ionia and Lydia still trample on the monuments of classic and Christian antiquity. In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations: the desolation is complete; and the temple of Diana, or the church of Mary, will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God of Mahomet, without a rival or a son, is invoked in the mosques of Thyatira and Pergamos; and the populousness of Smyrna is supported by the foreign trade of Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins; a pleasing example that the paths of honour and safety may sometimes be the same.”(2) The second remark relates to the applicability of these important truths to us. There is perhaps no part of the New Testament more searching than these brief epistles to the seven churches; and though those to whom they were addressed have long since passed away, and the churches have long since become extinct; though darkness, error, and desolation have come over the places where these churches once stood, yet the principles laid down in these epistles still live, and they are full of admonition to Christians in all ages and all lands. It is a consideration of as much importance to us as it was to these churches, that the Saviour now knows our works; that he sees in the church, and in any individual, all that there is to commend and all that there is to reprove; that he has power to reward or punish now as he had then; that the same rules in apportioning rewards and punishments will still be acted on; that he who overcomes the temptations of the world will find an appropriate reward; that those who live in sin must meet with the proper recompense, and that those who are lukewarm in his service will be spurned with unutterable loathing. His rebukes are awful; but his promises are full of tenderness and kindness. While they who have embraced error, and they who are living in sin, have occasion to tremble before him, they who are endeavouring to perform their duty may find in these epistles enough to cheer their hearts, and to animate them with the hope of final victory, and of the most ample and glorious reward.
22 He174that hath an ear, let him hear what the Spirit saith unto the churches.
22.He that hath an ear, &c. See Notes onch. ii.7.
This closes the epistolary part of this book, and the “visions” properly commence with the next chapter. Two remarks may be made in the conclusion of this exposition. (1) The first relates to the truthfulness of the predictions in these epistles. As an illustration of that truthfulness, and of the present correspondence of the condition of those churches with what the Saviour said to John they would be, the following striking passage may be introduced fromMr.Gibbon. It occurs in his description of the conquests of the Turks (Decline and Fall,iv.260, 261). “Two Turkish chieftains, Sarukhan and Aidin left their names to their conquests, and their conquests to their posterity. The captivity or ruin of thesevenchurches of Asia was consummated; and the barbarous lords of Ionia and Lydia still trample on the monuments of classic and Christian antiquity. In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations: the desolation is complete; and the temple of Diana, or the church of Mary, will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God of Mahomet, without a rival or a son, is invoked in the mosques of Thyatira and Pergamos; and the populousness of Smyrna is supported by the foreign trade of Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins; a pleasing example that the paths of honour and safety may sometimes be the same.”
(2) The second remark relates to the applicability of these important truths to us. There is perhaps no part of the New Testament more searching than these brief epistles to the seven churches; and though those to whom they were addressed have long since passed away, and the churches have long since become extinct; though darkness, error, and desolation have come over the places where these churches once stood, yet the principles laid down in these epistles still live, and they are full of admonition to Christians in all ages and all lands. It is a consideration of as much importance to us as it was to these churches, that the Saviour now knows our works; that he sees in the church, and in any individual, all that there is to commend and all that there is to reprove; that he has power to reward or punish now as he had then; that the same rules in apportioning rewards and punishments will still be acted on; that he who overcomes the temptations of the world will find an appropriate reward; that those who live in sin must meet with the proper recompense, and that those who are lukewarm in his service will be spurned with unutterable loathing. His rebukes are awful; but his promises are full of tenderness and kindness. While they who have embraced error, and they who are living in sin, have occasion to tremble before him, they who are endeavouring to perform their duty may find in these epistles enough to cheer their hearts, and to animate them with the hope of final victory, and of the most ample and glorious reward.