Revelation 2

That God should have chosen John to be the instrument of communicating the closing volume of the New Testament is worthy of our consideration. It is not a new thing for God thus to set out the strongest contrasts by the same inspired writer. He who was emphatically the apostle of the uncircumcision was the appointed witness of Christ to those who had been Jews. The final and above all the decisive message of grace, which called the Jews outside all earthly associations to Christ in heaven, was given neither by Peter nor by James, and by no other than Paul. So too the witness of grace and truth which came by Jesus Christ was, in His mind, if not in man's, the most suited medium for revealing the coming judgments of God. In truth, the moral reason lay in this: that Christ, if rejected as the object of faith, and the only channel of grace, becomes an executor of judgment. This we find formally and doctrinally in his gospel. (John 5:1-47) And now that grace and truth were about to be utterly set at naught, as He Himself had been before by that which bore His name on the earth, John was more than any other suited to let us see the solemn visions of God avenging the slighted rights of His own Son; and this, first, by providential judgments; lastly, by Christ Himself coming in the personal execution of judgment.

Hence, although there are the most complete contrasts in form, subject, and issues between the gospel and the revelation of John, after all the person of the Lord Jesus is pre-eminently kept before us as the object of God's care and honour in both; and therefore it is that even the souls that could not enter into the main topics of its prophetic visions have always found unspeakable comfort in the various displays of Christ Himself furnished by this book, especially in times of trial, rejection and persecution. Who that knows ecclesiastical history, who that has present acquaintance with souls, is not aware that the saints of God, with ever so little light, have been exceedingly nourished and helped by the Apocalypse; while men of learning have made it as dry as an old almanac?

It is "the revelation of Jesus Christ, which God gave unto him." Even in the gospel, which is so fragrant with His divine love, we have the frequent not to say constant admonition of this remarkable position which Christ takes. In short He is carefully regarded as man on earth, as the sent One who lives on account of the Father in the gospel as a man on earth, in the revelation as a man most truly wherever He may be seen, whether in heaven or on earth. This book then is the revelation of Jesus Christ, "which God gave unto him." In the gospel it is said, God gives Him to have life in Himself. Nothing can more demonstrate. how loyally He accepts, and will not speak inconsistently with, the place of man to which He stooped. For in Him was life: yea, He was that eternal life which was with the Father before the worlds were. Nevertheless, having become a man in divine grace, He speaks according to that lowly position which He entered here. In glory it is just the same, as we see in the book before us. "The revelation of Jesus Christ, which God gave unto him, to show unto his servants." It is not now to bring them whether or not servants out of that position or even worse, and entitling them to take the place of children of God. This characterises the gospel, because it distinctively is the revelation of grace and truth in Jesus Christ, the only-begotten Son. Here it is what God was going to do for His glory as the rejected man. He is going therefore to show unto His "bondmen" a term that would suit not only Christians now, but those who might be in another relationship after we have been taken away from the world. Hence, evidently, there is a comprehensive term employed with divine wisdom, "to show unto his servants things which must shortly come to pass." It is not to make known what was in Christ before all worlds, but to disclose the great facts in which God was about to maintain the glory of the First-begotten, when He introduced Him into the world. "And he sent and signified it by his angel unto his servant John."

The angel, it is needless to say, is not without good reason named in relation to the revelations which God was here giving. In the gospel we bear of eternal life in the Son and this in the grace of God given to the believer. There the Holy Ghost was the only one competent to minister and effectuate such grace according to the counsels of God, and in the ordering of His love.

But here we have visions visions of God's judicial ways visions of what would call for judgment in the ever growing iniquity of man. He therefore "sent and signified this by his angel unto his servant John." It is another and a remarkable difference. In the gospel John may speak, but he speaks as one who had seen the Lord, as one who could bear his own personal voucher for whatever he utters. He may speak but seldom of himself, and this he does so effectually that there are not wanting those who have questioned whether after all he were "the disciple whom Jesus loved." Undoubtedly the inference is mistaken; still there is no possibility of charging the writer with putting himself forward in the manner in which he has written. This is a very significant circumstance, more particularly as in the epistles, which contemplate the Christian company or a family or a friend, the one aim and effort is to place the children of God in immediate communion through Christ with Himself: an inspired apostle writes it no doubt, and the various members of God's family, as well as the servants of the Lord, are owned in their place. At the same time it is manifestly He who is God and Father instructing, comforting, and admonishing His own.

We have intervention on every side. God gives a revelation of Jesus; and Jesus passes it on to His angel, or rather by His angel to His servant John; and then John at last sends it to other servants. Thus we have all sorts of links in the chain. And why so? For it is somewhat novel, especially in the New Testament. How comes this remarkable introduction of God to Jesus, then from Him through an angel to one servant, who sends to other servants? How is it that we here miss that character of direct dealing with us that immediateness of address which is found elsewhere? The reason is as solemn as it is instructive. It is implied indeed in the analogy of the Old Testament; for God did not always address His people there. He did originally, as for instance in the ten words, though afterwards in this very particular intervention came in. But habitually God's messengers were sent to Israel, even when prophets were raised up. At first all addressed the people in His name. The word of Jehovah was sent to Jehovah's people. But what an affecting change took place at length! The time soon came when the message was not sent to the people directly. It was given to a chosen witness no doubt really meant for the people, but delivered to Daniel, and only so.

This prepares us for the true meaning of the remarkable chancre in the Apocalypse as compared with the rest of the New Testament. When the children of Israel had hopelessly betrayed the Lord when their departure was complete before His eyes not only in the first rent-off portion, the ten tribes of Israel, but even the remaining two, when there was a stay and a lengthening of the tranquillity, when not only Judah, but even the house of David, the anointed king, the last regular link between God and His people, failed, then we find that God addressed not His people, but an only chosen faithful servant as His witness. It was a sure token that all was over for the present, for any immediateness of communion between God and His people. God could no longer recognise them as His own. Applying this to the present time, and our own circumstances, is it not most grave? I do not in the least doubt that God proves Himself faithful in the worst of times. It would be the falsest possible deduction to suppose that Daniel and his three companions, possibly others also, were not personally as pleasant to the Lord as David was. Did He not look with exceeding satisfaction in His grace upon that servant who felt and answered to His own feelings about His people? It was precisely because He did that Daniel received so exceptional an honour. In a certain sense it was better to be a Daniel in the midst of ruin than to have had the best position when times were prosperous, and when things looked fair. It was a greater proof of fidelity when all was out of course to stand faithful than to be faithful when all things were regular. Thus grace is always equal to every difficulty.

But it is a solemn thing to feel that such a crisis was even then come, as far as regarded the church of God here below. John stands in a position analogous to Daniel; he becomes now the object of the communications of the Lord Jesus, not that which still bore the name of the Lord here below. However the grace of the Lord might act, however He might animate as well as warn, still the address is made directly to His servant John, and not to the church; and even where we have addresses, as we shall find afterwards in the second and third Chapter s, they are not immediately to the churches, but sent to their angels. It is manifest that all carries out the same solemn impression.

John then, as it is said, "testified the word of God, and the testimony of Jesus Christ." But this is here restricted: it does not mean the truth in general, nor the gospel in particular, though we cannot doubt that John did preach the gospel, and did nourish the church of God in all His revealed truth; but this is not the subject of the Apocalypse, nor the meaning of our text. All is here limited to what he saw. This is of importance to apprehend the scope of the passage and the character of the book. We may safely strike out the word "and," if we respect the best authorities. The meaning then is that John testified the word of God and the testimony of Jesus Christ. But how are we to describe or understand "the word of God"? Is it any special part, or the word of God as a whole? What exactly is meant by "the word of God, and the testimony of Jesus Christ" in this connection? The answer is given by the last clause when "and" is taken away: the visions that he was going to behold and record in this book whatsoever things he saw. Thus, besides what the apostle had in his ordinary relation with Christians, and his already lengthened tenure in the service of Christ, he receives now a new character of word and testimony.

Accordingly the apocalyptic visions can be slighted only by ignorant unbelief; for they no less than the gospel or epistles are here styled "the word of God, and the testimony of Jesus Christ." They are thus carefully ushered in, but in that prophetic method which was morally fitting, in a series of visions which John saw. This is of so much the greater emphasis, as it is apparently designed in an express manner to counteract the tendency (but too common spite of it) to treat the Apocalypse as if it were of doubtful value and of precarious authority. But no: it is confessed to John by Jesus as the word of God and His own testimony. We know how many scholars have dared to insult the book in their folly, as I think we may say, with the justest rebuke of their offensive language. None the less is it "the word of God, and the testimony of Jesus Christ," even if it consists not of that which ministers directly to the edification of the Christian in his own position, but indirectly as announcing the doom of such as despise God and do their own will in the face of His revelation. Nevertheless it is God's word and Christ's testimony, though as a whole composed of visions.

In order to make this more realised by the believers then or at any other time, be it remarked that we have another word remarkably annexed which lies altogether out of the beaten path of the Lord. May we not presume that it is for the express purpose of graciously encouraging His servants as well as to anticipate the doubts and cavils of unbelief? "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein."

The stated ground that follows is also to be weighed; for it is not, as men often assume, because we are to be in the predicted circumstances, it is not because the Christian or the church must pass through the troubles it describes: not a word to this effect is implied, but a different reason is given. In short, as the book itself afterwards shows that the church will be on high outside the scene of its varied troubles and inflicted judgments, so the motive assigned in the preface is of a strikingly holy nature, adapted to those who walk by faith, not by sight, and free from all selfish considerations "for the time is at hand." It is not that the time is actually come so that we must go through all or any part; but the time is at hand. God therefore writes for our comfort, admonition, and general blessing in whatever way it may be wanted; He takes for granted that we are interested in whatever He has to say to us. "The time is at hand." It is a false principle therefore that we can only be profited by that which concerns ourselves, and supposes us to be in the actual circumstances described.

Then comes the salutation. Here too all is as peculiar as it is suitable to the book on which we enter: "John to the seven churches which are in Asia." In no other place do we find anything akin to this. We read of the saints in one place or another. A particular assembly, or even the assemblies of a district (Galatians 1:1-24), may be addressed. Never but here occurs an address to a certain number of assemblies, particularly one so definite and significant symbolically as seven. Surely something is meant outside the ordinary course of things, where so unexampled a style of address is found. The spiritual usage of seven in prophetic scripture cannot be questioned. Nor is it confined to prophecy, for the same force holds good wherever symbol is employed. In typical scripture, as well as in prophecy, seven is the regular known sign of spiritual completeness. Who then but uninstructed minds can doubt that the Lord meant more than the actual assemblies that were addressed in the province of Asia? That letters were written to literal congregations from Ephesus to Laodicea seems to be unquestionable; but I cannot doubt that these were chosen, and the addresses so shaped to them as to bring before those who have ears to hear the complete circle of the Lord's testimony here below as long as there should be anything possessed (responsibly if not really) of a church character. The state of things might be ever so ruined; it might be even gross and false (as much was in several); but still there was an ecclesiastical profession if only for His judgment, which we do not find after Revelation 4:1-11. No such condition appears afterwards. The Lord no longer dealt so when this kind of footing vanished for the responsibility of man. In short, as long as church responsibility exists here below, these addresses apply, and no longer.

So says he "To the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come." It is not "from the God and Father of our Lord Jesus Christ." The salutation is from God in His own being, the ever-existing One, He who is, and who was, and who is to come. This of course connects His present existence with the future as well as the past. "And from the seven Spirits which are before his throne." Here again we find a description of the Holy Ghost decidedly different from what meets us in the New Testament generally. The allusion is clear to Isaiah 11:1-16, where the seven-fold power of the Holy Ghost in government is described as connected with the person and for the kingdom of the Messiah. "And the Spirit of Jehovah shall rest," etc. This seems taken up here, and applied in a far larger way for purposes suitable to the Apocalyptic prophecy. Indeed the same remark will be found true of all the use that is made of Old Testament citations and allusions in the Apocalypse. Constant reference is made to the law, Psalms, and prophets, but it is never a mere repetition, as the literalists suppose, of what was found there. This would be in effect to deprive ourselves of the Apocalypse, instead of understanding and gathering its peculiar profit. If one identifies the Jerusalem of Isaiah with the New Jerusalem of the Revelation, or the Babylon of Jeremiah to explain the Apocalyptic Babylon, it is clear that one simply loses all the special instruction that God has given us. This is one of the main sources of confusion on the subject of the Apocalypse to this day. At the same time, if we do not start with the Old Testament revelations of Babylon or Jerusalem, or the instruction derived from the prophets generally, we are not prepared for appreciating or even understanding the Apocalypse as a whole. Thus, either to dislocate the New absolutely from the Old, or to see no more than a repetition of the Old in the New, is an almost equal error. There is a divine link in the sense as there was in the Spirit's mind an undistinguished reference; but then the Apocalypse gives it an incomparably larger range, and a more profound character. The Apocalypse looks on things after the Holy Ghost had taken His place in the Christian and in the church on earth above all, after the Son had appeared, manifested God the Father, and accomplished redemption here below. Hence all the fulness of divine light that had come out in Christ's person and work, as well as by the Spirit in the church of God, is necessary to be taken into account in order to give the Apocalypse its just bearing.

The seven Spirits therefore refer, as I believe, to the Holy Ghost acting in the way of government. It is the fulness of the Holy Ghost's energy as an overruling power. What the application of this may be depends on the context where it is used. We shall find it in relation to Christ dealing with church matters in Revelation 3:1-22; we shall find it in His relation to the earth in Revelation 5:1-14: but it is always the fulness of the Spirit in governmental power, and not the same Spirit viewed in His unity forming the church into one body. This we have had already in the Pauline epistles, where the proper sphere of the Christian as a member of Christ's body is treated especially, and indeed only there.

God as such is then introduced in Old Testament style and character, but at the same time applied to New Testament subjects; the Holy Ghost also is similarly brought before us. And so too with our Lord Jesus, as we shall see. Indeed, there is nothing more remarkable, especially when we bear in mind who the writer is, than the absence here of His proper relationship to the children of God. The revelation of grace is precisely what is not found in this book. "Jesus Christ" appears as "the faithful witness." This clearly is what He was on the earth. In a very different form it is the topic of John everywhere: we may trace Him as going up to heaven, where Paul above all contemplated Him glorified; but John's task is ever to point to Christ in connection with what He was here below. If he speaks of Him as the Lamb above, the description is founded on His being the rejected sufferer on earth. "He is the faithful witness, the first-begotten of the dead, and the prince of the kings of the earth;" the last displayed when He comes from heaven to earth, as He stands in resurrection the first-begotten of the dead. But what He is in heaven is exactly what is not given here. There is the most careful exclusion of His heavenly position from the relationships of the Lord Jesus that are here brought before us. Even that which connects Him with the Christian, as the One that intercedes for him in the presence of God, is here left out, though I doubt not we may see Him as the angel high priest for others in Revelation 8:1-13.

The Lord Jesus, then, is brought before us as man purposely in the last place. God was announced in His own everlasting being; the Holy Ghost in His fulness of governmental power; the Lord Jesus in that which was connected with the earth, even if He were risen from the dead; and this put in the last place, because He is viewed only in an earthly point of view.

But for all that the voice of the Christian is at once heard and so much the more remarkably, because it is one of the few exceptional ripples which cross the ordinary current of the book at the end as well as at the beginning. Thus it is not without example elsewhere; but it is not what we hear when we have fairly entered on the course of the visions. Before they begin the Christian is heard, as also the bride after they close. Here the name of Jesus is enough to stir the heart in a sweet and suited doxology. He may not be described in His relationships to us, but He who is described is the one that we love. And so "to him that loveth us" (for this is the true rendering, and not merely that loved us) "To him that loveth us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be the glory and the might unto the ages of the ages." And as this is the heart's outpouring of its own delight in Jesus, so the next verse gives a warning testimony suitable to the book, lest there should be any weakening of what Jesus will be to those who stand in no such nearness to Him. "Behold he cometh with the clouds; and every eye shall see him, and they which pierced him: and all kindreds of the earth shall wail because of him." This has nothing to do with His presence for us; but after our own delight and thanksgiving have gone forth towards Jesus, the testimony to others most suitably follows the song of praise that had, I may say, involuntarily burst forth at His name. It is Christ coming in judgment. He shall be seen by every soul if there be any difference to the sorest anguish above all of those that pierced Him (i.e. the Jews). "Even so, Amen."

"I am the Alpha and Omega, saith the Lord God, that is, and that was, and that is to come, the Almighty." He who is the first and the last, comprehending all in communicating His mind, which includes everything that can be given to man He it is who here speaks the Lord God, the Eternal. He puts His voucher on the book from the beginning.

Then John describes himself in a manner adapted to the testimony he is called to render. "I John, your brother, and companion in the tribulation and kingdom and patience in Christ Jesus, was in the isle which is called Patmos, for the word of God, and for the testimony of Jesus." It must be evident to a spiritual mind how remarkably suited all here is to what was afterwards about to come out. The whole book supposes saints in suffering, and this too in the form of tribulation, with their spiritual experience formed into the associations of Christ's kingdom rather than those of His body the church, yet surely suffering on account of the word of God and the testimony of Jesus. Particular care is taken here to show it to us. Not that the full church or Christian relationship was lacking to John personally; but he stands here a representative man for others as well as ourselves. While, therefore, he had all that is properly Christian, he also had very special communications of another character for saints who will follow us at the end of this age. Thus he introduces himself here, not as a joint partaker of God's promise in Christ by the gospel, but in His kingdom and patience in Christ. It is true for us all; but it is in harmony with the latter day sufferers, not what specially linked him with the Christians and the church. Thus the place taken here is of course that of a Christian; but that is put forward which belonged to others who would not be in the same corporate standing as ourselves. At the same time there is the most careful guard against the supposition that he was not in the full enjoyment of his own place in Christ.

This seems to be one reason why it pleased God to give the visions of this book on the Lord's day. "I was in the Spirit on the Lord's day." This is the characteristic day of the Christian; it is the birthday of his distinctive blessing, and it assuredly ought to be the especial joy of his heart, not the less because it is the first day, the resurrection day of grace and new creation, not the seventh day of creation rest and law.

On that day the inspired writer John was in the power of the Holy Ghost with a view to take in and give out the visions he was to see. "And I heard behind me a great voice as of a trumpet." It was significant, I think, that the voice was behind him. The main object of all prophecy tended rather to have thrown him forward. But before the Spirit of God could fitly launch him into the visions of the future, there must be a retrospective glance. In the Spirit he must be, both to shut out every impression from external objects, and to give him an entrance into all that God was about to reveal; but first of all we should recognise the fact that it was on the Lord's day; and next that, before he was shown what was before, he must turn to the voice behind him and learn what the Lord judged of that which bore His name on the earth.

Omit the opening clause and begin, "saying, What thou seest, write in a roll, and send it to the seven churches which are in Asia." The reference of the voice behind is exclusively to the seven churches. When another subject is about to open, the first voice which he heard as of a trumpet talking with him said "Come up hither;" there is no question then of a voice behind. He is forward going to look into the future. But there must first be a retrospective notice, in which the Lord would pronounce His judgment of that which bore the name of Christendom here below. "What thou seest, write in a book, and send it to the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice which was speaking with me. And having turned, I saw seven golden lampstands." We are told afterwards what those meant.

One like the Son of man is next seen "in the midst of the seven candlesticks," which, as we are told, were the seven churches, but these viewed according to the Lord's mind about them as a standard of divine righteousness. This is the reason why they were golden. Not only is the same principle general or constant, but it is remarkably characteristic of John's own writings. For instance, the standard for the Christian is not in anywise the law (which was so for the Jew); for us it is Christ Himself, and cannot without loss be anything else. "He that saith he abideth in him, ought himself also so to walk" how? Like an Israelite? Not at all: the Christian ought to remember that he is a heavenly man, not an earthly one. He "ought himself also so to walk even as he (Christ) walked." He is not under law but under grace. The reason is manifest, because the way in which we are called to walk is always according to the place and relations in which we stand. Nothing can be simpler. If I am a servant, I ought to behave like a servant. If I am a master, the conduct that might be proper in a servant would not become me. The mixture of relations is always wrong; the oversight of them is loss, their denial ruinous. For every position we are set in, no matter where it is or what, there is always the gracious power of God as our resource; but it is to sustain the person walking in consonance with the relationship in which God has been pleased to put him.

We are not now speaking of anything conventional. Life in Christ, where there is spiritual intelligence, takes one out of the vanities of the world in principle. This remark it may be well to add, because a Christian might say "As I am a gentleman, I must walk like one, and still better now that I have Christ." But nay, this will not do for Christ. Did He thus walk? And are you not to walk as He? Do you not in this merely sink to the world's level? Are you not just taking advantage of an earthly position to escape part of what Christ calls you to? One knows how readily the heart can thus escape from what is really the blessedness of the witness which the Lord has placed in our hands. Is this Christ? We speak then of what Christ has put us in, not about nature and its wishes and feelings. If you have nothing but nature, it would be intelligible; but if you have seen the Son of God and believed in Him, if by grace you have the same life which was in Him, so that this thing is true of Him and of you, no possible standard can suit for you as a Christian short of Christ Himself.

Thus then it is with the seven golden lampstands. All must be and was measured according to God's own mind, and the place in which He set the assemblies. Consistency with Him as a revealed God in Christ is their rule. Therefore they appear as golden lampstands.

But John saw "in the midst of the [seven] lampstands one like the Son of man, clothed with a garment down to the foot." There is not now the sign of activity in service not the robe tucked up, as often remarked. The Son of man is seen clad in the flowing robe reaching to the feet, and He is "girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength."

Here we have to remark that Christ is seen in a judicial point of view. He is spoken of as Son of man; and, as we know, this is the quality in which it is given Him to execute every kind of judgment. It is expressly so taught in John's own gospel. (John 5:1-47) Yet with all this another feature betrays John, and suits him as the writer most strikingly. He that is seen as Son of man is really described with those marks which belong distinctively to the "Ancient of days." Daniel sees the "Ancient of days" in one way, and the Son of man in quite another. John sees the Son of man with the qualities of the Ancient of days. He is man; but the man seen then and thus is a divine person, the eternal God Himself. Now I ask any fair mind, whose style does this identification of nature suit but the writer that we are now reading? No doubt, morally speaking, He must needs execute judgment; but John could not lose sight of His divine glory, even where the subject is judgment, and the kingdom everywhere prominent.

Another thing is observable, when one looks into what is said here. A threefold glory of Christ appears: what is personal; what is relative; and finally, what is official. But there is more also. John says, "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last." Such terms alone become one who is divine. He who is first is necessarily God; and He who is first, being God, must certainly be last. Jesus declares Himself to be all this; yea, more than this "the living one, and I became dead." The phrase is the strongest possible way of putting the matter. It is not merely that He died this is not what He says here, though it is said elsewhere, and very truly. But He says that He became dead. This seems to imply His own willingness to die, as indeed He became what did not belong to Him personally, and what in short seemed extraordinarily incongruous with the glorious person that had been already described. This seems conveyed in the peculiarity of the words: so careful is the Holy Ghost to watch over the glory of Christ even in that which told out the depths of His humiliation. "I became dead (records John), and, behold, I am alive unto the ages of the ages." We must leave out the word "Amen" it is spurious, and only mars the sense.

Let it suffice once for all to hope you will understand me always to speak of the text on the basis of the ancient and best authorities. There is positive evidence of the most convincing and satisfactory kind for the insertions, omissions, or changes, which may be mentioned from time to time. Do not imagine that there is anything like arbitrary innovation in this. The real innovators were those who departed by slip or by will from the very words of the Spirit; and the arbitrariness now would be in maintaining what has not sufficient authority, against that which is as certain as can be. The error then is not in seeking the best supported text, but in allowing tradition to tie us to comparatively modern and certainly to corrupted readings. We are bound in everything to yield to the best authorities. So in the next words our Lord really says, "And I have the keys of death and of hades." Not the common text, but this is the true order. No one goes to hades before he dies death being in relation to the body, hades to the separate spirit.

"Write therefore [which is undoubtedly genuine] the things which thou hast seen, and the things which are, and what shall be hereafter." This gives us, as is obvious and familiar to almost every reader, the threefold division of the book of Revelation. The things that he saw were the glory of Christ in relation to this book, as described in the first chapter, on which we have already touched. "The things which are" present the prolonged condition set forth in the addresses to the seven churches. The expression is very striking, because it not unnaturally implies that the churches were somehow to exist continuously. We can see now why it was. It is very possible, when the epistles were sent out in the days of John, that no particular emphasis would be laid on "the things that are;" but inasmuch as these things have been going on from that day to the present, we can see the immense force such a phrase thereby acquires.

At the same time another way of looking at the book is by taking "the things that are" as already past and gone. I do not doubt that God intended this, and that we are thus given a double aspect of the book. I have no intention to enter at any length on this way of looking at the churches as quite by-gone, and the prophecy as at once flowing on; but I mention it because it seems due to truth to name this as well as the other, according to which "what shall be after these" is when the church condition is no longer applicable at all.

"What shall be after these" must be owned as the true translation of the words. "Hereafter" gives vagueness: "after these" makes it precise, and is the plain literal meaning. "The mystery of the seven stars which thou sawest on my right hand, and the seven golden lampstands. The seven stars are angels of the seven churches: and the seven lampstands are seven churches."

In each letter the Lord addresses "the angel." Who and what is he? We never hear of angel as an official title in the ordinary arrangements of the New Testament. But it is not at all wonderful as occurring here, where we do find what is extraordinary. The angel is a term that suits such a prophetic book as the Revelation. Does it mean what we commonly call an angelic being? Not so, I apprehend, where angels of the churches are spoken of. If we hear of the Apocalyptic angel of fire, we readily understand this; and if we hear of the angel of Jesus Christ as of Jehovah elsewhere, we find no insuperable difficulty. But it is another thing when we hear of the angel of this or that assembly. Again, we can understand an angel employed a real angelic being as the means of communication between the Lord and His servant John; but it would be harsh to suppose that His servant John writes a letter from Christ to a literal angelic being. This is the difficulty in which those are involved who suppose that angelic beings are here meant. I do not believe it. The meaning appears to be that, as "angel" is used in the sense of representative, whether an angelic being or not, so in reference to the assemblies the Lord here avails Himself of this general truth. An angel setting forth representation (human or not), an ideal representative of each assembly is meant. In certain cases we know that it might be a literal representative; for instance, when John the Baptist sends some of his disciples, there was a representation of his mind by men. The disciples go and give the message of him that they followed. But it assumes a somewhat different shape when it becomes a question of assemblies which had not been, so far as we know, sending messengers at all.

If therefore we look at the abstract nature of the angel of the church, what is implied by the term? I take it to be this: that the Lord had in view not necessarily an elder, nor a teacher, but one who might be either or both, and before His mind truly represented, and was in a special way bound up with the responsibility of the state of the assembly. Whoever that might be (one, or perhaps more,) was meant by the angel.

Revelation 2:1-29. "To the angel of the church in Ephesus write; These things saith he that holdeth the seven stars in his right land, who walketh in the midst of the seven golden lampstands." Here we are evidently on broad ground. The characteristics are general. The first epistle, the message to the angel of the church in Ephesus, looks at the state of the Christian testimony on the earth in its most comprehensive form, and, as I suppose, from the days of the apostle John himself. The Lord accordingly presents Himself with similar latitude. "He that holdeth the seven stars in his right hand." It is His position both ministerial and ecclesiastical His relationship to the angels, or those that morally represented the assemblies to His eye, as well as to the churches themselves. The star is that which acted on the assembly; it professedly was the vessel of light from the Lord for bearing on the condition of the saints of God. If that light was ineffectual, if there was evil mixed with it, the state of the assembly would partake of it. If it was bright, the assembly would be elevated morally thereby. This, I think, is meant. Then, in Him that held them all in His right hand, and walked in the midst of the seven golden lampstands, we have Christ not merely as holding fast those ideal representatives, but as also taking interest in the assemblies themselves. In short, it is Christ in His fullest but most general ministerial and ecclesiastical aspect, viewed, of course, according to the tenor of the book.

The state of the church in Ephesus has the same generality. "I know thy works, and thy labour, and patience, and that thou canst not bear evil [men]; and thou didst try them which say they are apostles and are not, and didst find them liars." There was faithfulness, and this very particularly in dealing with the wickedness which Satan sought to bring in at that time. The apostles were disappearing, and perhaps had all disappeared save John. I do not of course affirm this; but naturally as the apostles were departing to be with the Lord, Satan would endeavour to furnish instruments nothing loth to claim succession. The church in Ephesus tried these pretended apostles, specially the angel, as one that helped them much by grace from the Lord. The star, as we are told here, so far acted upon the church for good. When thus tried, they tried and found wanting those who set up to be apostles.

But there is much more here. Persistent faithfulness and devotedness still characterised them at Ephesus. "Thou hast patience, and didst bear for my name, and hast not wearied. But I have against thee, that thou hast left thy first love." This is the Lord's complaint against them. It is plain that it is here as ever the first departure the most general symptom of declension. What injures, and finally ruins, is invariably from within, not from without. In vain does Satan seek to cast down those who resting on Christ's love have Him as the loved object of their life and soul. Was it not thus when the epistle to the Ephesians was written by Paul? Had they not left their first love? It was not as once. There was failure in this respect. They had here relaxed, but not in their works. These went on diligently, as we learn here. There were works, and labour, and endurance. But where was the work of faith? Where was the labour of love? Where was the endurance of hope? That which had produced the mighty results was no longer active, nor could be. The effect went on; the spring was gone. They had abated in their first love. It was all over with them, unless they judged themselves, and in the power of the Holy Ghost Christ regained His place. "Remember therefore whence thou art fallen, and repent, and do the first works; or else I am coming to thee quickly, and will remove thy lampstand out of its place, except thou shalt repent." Whether it be Christ that is represented or the description of the state of the church, whether it be the fault that is charged home, or the remedy that is proposed, whether it be the judgment that is threatened or the promise that is held out, all is of the most general description. So thoroughly does the Lord adhere to topics of the largest and most common import in the letter to the angel of the assembly in Ephesus. "But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh will I give to eat of the tree of life, which is in the paradise of [my] God." Here again it is all comprehensive. What can be wider than to eat of the tree of life which is in the paradise of God?

In the writing to the angel of the church in Smyrna, a totally different state of things meets us. It is essentially a special case instead of the general one we have seen. The Lord was pleased to afflict after the declension from apostolic purity, and above all from first love. He allowed all sorts of trial to befall His people by letting loose the power of Satan, working by Gentile persecutors. And this is seen to be the occasion of the letter to the angel of the church in Smyrna. "And these things saith the First and the Last, who became dead and lived; I know [thy works, and] thy tribulation, and thy poverty, (but thou art rich!) and the blasphemy of them which say they are Jews and are not, but a synagogue of Satan." Here observe it is not now a trial by false apostles. A new evil appears. As long as true apostles were on earth, Satan was never able to have Judaism recognized in the church of God. The council in Jerusalem expressly exempted the Gentiles from being put under the yoke of law. And the apostle Paul showed that it was really to annul Christ to fall from grace if the law, introduced either for justification or for a rule of life, were imposed on the Christian. For justification this is manifest; for a rule of life it is not so apparent, but it is just as real a denial of the gospel. if Christ be the rule of life for the Christian, and the law be the rule of death for a Jew, it is evident that for a Christian to abandon that for this tends to apostacy. The early fathers thus Judaized; and the leaven has gone on working ever since. To take the position of a Jew thus is to be one of those that say they are such and are not, but are alas! Satan's synagogue.

The Lord here contemplates these evil workers (which is what the criers of works come to) forming a distinct party. It is not merely Satan struggling to get in Judaism, but, as He says here, "the blasphemy" (railing, calumny) "from them which say they are Jews, and are not, but a synagogue of Satan." They have now a compact character, and can be spoken of as a synagogue. It was not merely the tendency of individuals. Individuals there were before, but this is much more. It is a formed and known party of the highest possible pretensions. They set up to be more righteous and holy than the rest, whom they denounced as Antinomian because they stood in the true grace of God. They were themselves corrupters and destroyers of true Christianity without knowing it. Deceived by Satan, they were his zealous instruments, so much the more actively deceiving others, because earnest and honest after the flesh.

The patristic party those commonly called "the Fathers" seem to be the leaders of the party here referred to. They have the awful ignominy of Judaizing the church of God. They have exercised this influence in all ages, and this is where, as I judge, their formation as a system is stigmatized by the Lord Jesus Christ. Offensive against Himself, they were wholly opposed in principle to grace. Their character is plain. They dragged down the Christian from his own heavenly associations to that of a spurious Jew. What is still more in John the significant point, they lost all the truth of a real life given to us in Christ. Thus whether it be the depraving of souls or the forming sects after an earthly mould among those who were heavenly according to Paul, or whether it be the taking them away from the life of Christ, and from walking as He walked and simply putting them under Jewish ordinances, the Fathers, I fear, as a class, fully earned the awful distinction here assigned by the Lord.

When man thus regulated after the Jewish pattern, the whole beauty and aim of the church of God was ruined in principle. But the point of interest here is, that succession and ordinances became defined as a system about this very time. It is the great fact, in contrast with the inspired epistle, that you find even among the ante-Nicene Fathers. Here the Lord seems to me to notice its working at the same time that God was in a measure using for good those that were faithful in the heathen persecutions. Even then Satan was not idle in forming his synagogue "of those that said they were Jews, and are not." On the other hand Christ said in view of the sufferer, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days." The trial was not unlimited: the Lord defined the term of their endurance. "Be thou faithful unto death, and I will give thee the crown of life." "He that overcometh shall not be hurt of the second death." They might be hurt by the first, they would not be by that which follows and is final. It is a question of faith in God. Through much tribulation we must enter the kingdom.

"And to the angel of the church in Pergamos" comes a very different message. This too is special. "These things saith he which hath the sharp sword with two edges; I know thy works, and where thou dwellest." It is a serious thing where and how we dwell. "Thou dwellest even where Satan's throne is." How came this? One can understand their passing through the scene of his power, but to be dwelling there is significant. Did they like to be near a throne, although it were the throne of Satan to dwell there? Did they love the shadow or the glitter of human power?

Yet the Lord owns whatever is good. "Thou holdest fast my name, and hast not denied my faith." It is remarkable that after the greatest persecutions, when Christendom and even Christians had been seduced into accepting the patronage of the world, up to that point there remained real faithfulness in refusing all efforts to deny the deity of Christ Under the same Constantine, who was the instrument of thus casting the world's shield over Christianity, was the battle fought and won against the Arian foe. It was under his authority, and indeed by his call, that the famous council sat at Nicea, and the faith of the Trinity was publicly established. I do not mean of course for Christians, who needed no such bulwark as this, but for Christendom. Thus the creed commonly called Nicene, which had for its object the assertion of Christ's consubstantial deity, was published at this same time. I cannot but think that this state of things is referred to here: "Thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth." What a solemn conjunction, that there should be this close proximity between Satan's throne without, but withal the mercy of God still maintaining that fundamental faith of Christ's own personal glory!

"But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam." Clericalism came in rapidly after this. The world's authority brought in worldly objects, and now the ministry became a clergy, a more or less profitable profession. The framers of this were those that held the doctrine of Balaam. Simultaneously with this of course there was the introduction of all kinds of compromise with the world. The clergy encouraged by a misuse of scripture every sort of commerce with the world's evil ways; as it is said here, "who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication." I do not doubt that all this is symbolically expressed. But the drift is plain enough where the conscience is not blunted. Where the same evils exist, and all that which would keep the church as a chaste virgin espoused to Christ is gone, no wonder that these warnings are misunderstood. The world had got in, as it still remains, and alas! palliated most by those who owe their professional status to this frightfully corrupt and corrupting influence. And the same spirit of unbelief which let in the mischief keeps it in, decrying the true application of the two-edged sword now as then. The Christians were dazzled by the world's power and glory, which was put forth doubtless in protecting, not themselves only, but the public faith of Christendom in that day. At the same time they fatally compromised Christ by alliance with the world, and there followed the practical return to the world out of which grace had taken the church in order to union with Christ in glory.

"So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate." The first of these epistles to the angel of the church in Ephesus denounced "the deeds of the Nicolaitans;" but now the iniquity in question (Antinomianism it would seem) had become a doctrine. "Repent; or else I am coming to thee quickly, and will war against them with the sword of my mouth." Thus the Lord was no longer fighting in defence of His own people, nor was He employing the enemy's hatred and persecution to nip in the bud or prune evil excrescences. We have seen this just before. A greater trial appears now. Yet, alas! the state of those that bore His own name was such that He was obliged to deal thus sternly with them.

"He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh will I give to eat of the hidden manna." When the church was seeking the place of public glory, the encouragement to faith was the hidden manna. Let there be at least individual even if unvalued faithfulness to the Lord Jesus. There were, I doubt not, some saints true to His name, though it was not the time when they were led or forced into the position of a remnant. It was not yet a question of coming out from the public body. There might not be energy of faith for this, but at any rate fidelity to Christ was not lacking, and where this was "To him that overcometh," says the Lord, "I will give to eat of the hidden manna, and will give him a white stone, and on the stone a new name written, which none knoweth save he that receiveth it." To the true heart His approval is enough, and sweeter than triumph before the universe.

Then follows the last of these four churches. "And to the angel of the church in Thyatira write." I cannot doubt that this letter contains an apt adumbration, as far as could be there in present facts, of what was found in mediaeval times. "These things saith the Son of God, who hath his eyes as a flame of fire, and his feet like fine brass." Christ is revealed now, not only in the all-discerning power of moral judgment, but also judicially prepared to act against evil "His feet like fine brass." "I know thy works, and thy love, and faith, and service, and patience, and thy last works (to be) more than the first." There was considerable devotedness in the middle ages, spite of the darkness and ignorance that prevailed in point of doctrine. But those who loved the Lord showed their love then not so much by intelligence in His ways, as by unsparing and habitual self-denial. I am not now speaking of what was done out of superstition, either to Mary or the church, when each was made a sort of bona Dea, but of the fruit of looking to Christ however simply.

"Notwithstanding I have a few things against thee, because thou sufferest that woman (perhaps 'thy wife') Jezebel." This was a new kind of evil altogether. It is not simply clericalism now, nor persons holding the doctrine of Balaam; but a formal state of things, as the symbol of a woman regularly represents. Examine the use of woman symbolically, and you will find, I believe, that this is true. The man is the agent that goes forward; the woman is the state of things that is produced. Jezebel therefore is the appropriate symbol now, as Balaam was just before. The activity was in the clergy, who brought in the basest compromise with the world, and sold the honour of Christ for silver and gold, for ease and dignity. Here we find Jezebel later. This was the public state of things produced in the middle ages, and tolerated where the Lord was named.

As it is said here, "Because thou sufferest that woman Jezebel, which calleth herself a prophetess." It is precisely the claim of the so-called church, the assumption of permanent infallibility the setting up to be a sort of inspired authority to enunciate doctrine, and to direct everything in the name of God. Is not this exactly what Romanism does? Does it not then stand in the place of Jezebel? "Who calleth herself a prophetess, and teachest and seducest my servants to commit fornication, and to eat things sacrificed to idols." All was the fruit, doubtless, of what had been works before, but in far greater maturity now. "And I gave her space that she should repent; and she will not repent of her fornication. Behold, I will cast her into a bed, and those that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death." Jezebel was a mother indeed a holy mother, said the deceivers and deceived. What said the Lord? what said those who preferred "great tribulation," rather than commit adultery with her? This flagrant church-world corruption was now a settled institution. It is no mere transient cloud of error; it is a body in the highest worldly position a queen, but also pretending to the highest spiritual power a prophetess so-called, that was now permanently settled in Christendom, giving birth to a distinct progeny of iniquity "her children." But says He who has eyes like a flame of fire, "I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give to each according to your works."

"But to you I say, the rest (or remnant) in Thyatira." The remnant is here plain. Thus we must read the text and translate it. We must leave out "and unto." The common text which gives rise to the current versions spoils the sense completely. It is to the rest, or the remnant in Thyatira, "as many as have not this doctrine," that the Lord turns.

Let us weigh a little more these remarkable words. Here we have for the first time the formal recognition of saints not included in the public state of the assembly, yet not so openly separate as was found at a later day. Still they become a witnessing body more or less in spirit, apart from that which set up the highest pretension but in profoundly wicked communion with Jezebel, as the Lord judged and stigmatized what man called "our mother, the holy Catholic, church." "To you I say, the rest in Thyatira, as many as have not known this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come." Thus the Lord speaks with exceeding tenderness of those that were true to His name. He did not expect great things from them. I do not the least doubt that those who are commonly called the Waldenses and Albigenses, and others perhaps of similar character, are referred to here. They were true and ardent, but with no considerable light of knowledge if measured by a fuller and richer testimony which the Lord was afterwards to raise up, as foreshown in the next chapter.

The Lord at the close gives a promise suited to the condition. "He that overcometh, and he that keepeth my works unto the end, to him will I give power over the nations." This wicked Jezebel not only persecuted the true saints of the Lord, but sought universal supremacy a world-wide dominion over souls. The Lord bids them in effect to have nothing to do with her, and He will give the true power when He takes it Himself. Let them abide in the place of patience, even though there be tribulation, as there must be if they are content to endure for Christ's sake now. 'But he that overcometh, and he that keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as a vessel of the potter shall they be broken to shivers: even as I received of my Father." The faithful will share Christ's power at His coming, and be associated with Himself in His kingdom. But even this is not enough for grace. "And I will give him the morning star." This is not association with Christ in His public reign, but in that which is proper to Him above the world altogether. The heavenly hope of being with Christ is promised as well as part in the kingdom.

And here, it has been well observed, a notable change takes place. The call to hear begins to follow the promise, instead of being before it. The reason is that a remnant is now formed. This does not go along with the public state of the church now. The Lord thenceforth puts the promise first, and this apparently because there is no use longer to expect the church as a whole to receive it. The address is to the overcomer, who is accordingly put before the call to hear. In the three previous churches it may be noticed, the call to hear is first, because the Lord is still dealing with the general conscience of the church. This is given up now. There is a remnant only that overcome, and the promise is for them. The Lord simply takes notice of these in His call. As for others it is all over with them.

Accordingly the division of the next chapter (Revelation 3:1-22) seems to be happy at this point. There is an immense change in turning to the last three churches. The ground of such a thought lies in the fact that the introduction to Sardis indicates the Lord beginning again a new state of things. The ancient ecclesiastical or catholic phase of the church terminates with Thyatira: nevertheless Thyatira in this has the peculiar trait that it is the close of the public state of the church, and the beginning of those conditions which go on till the Lord's coming. Thyatira, I have no doubt, contains within it the mystic representative of Romanism. This can hardly be denied to Jezebel at least; whilst "the remnant" represents those who, without being Protestants, form a witnessing company apart from popery, yet before the rise of Protestantism. The beginning of the third chapter introduces the protestant state of things.

Thus we have had the general condition falling into decline; we have had the early persecution from the heathen; we have had the power of the world patronizing the church; and we have had finally Romanism, which alone (from the allusion to Christ's coming) is supposed to go on to the end.

"And to the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars." There is an evident allusion to the manner in which the Lord presented Himself to the church in Ephesus. Ephesus was the first presentation of the general public state. Sardis gives the rise of the new state of things, not strictly ecclesiastical the Lord acting in the way of testimony, and not so much in ecclesiastical order. Hence it is not said here that He walks in the midst of the seven lampstands: that was ecclesiastical strictly. But here He has the seven Spirits of God. He is God. All power, all governing might, is in His hands, and the seven stars, that is to say, all the instrumental means by which He acts upon the church. "I know thy works, that thou hast a name that thou livest, and art dead." Such is Protestantism.

"Be watchful, and strengthen the things which remain. that are ready to die: for I have not found thy works perfect before God." Hence what judges Protestantism is this, that they have the testimony of God's word much more fully than those who had sunk into the mere ecclesiastical formalism of the middle ages. There the word of God had been kept away, because the clergy and the word of God can never go together thoroughly. It is, and always must be, the effect of the clerical principle to substitute the authority of man, more or less, for that of the Lord, and to weaken and hinder the immediate action of the Spirit by the word of God on the conscience. I am speaking not of individual clergymen at all, but of clericalism wherever found, Catholic or denominational, nationalist or dissenting.

But the Protestant principle is a very different one. People may not be true to their principles, and often are not. Still, after all, one of the grand points fought for at the Reformation, and gained for Protestantism, whatever might be its defects, was this; that man was put fairly, freely, and openly in presence of the Bible. God's word was there to deal with human conscience. I do not speak of justification by faith; for even Luther, as I think, never got thoroughly clear as to the truth of it. And though Catholics are miserably deluded, Protestants do not understand justification to this day. They have the truth in a measure, but not so as to clear souls from bondage, or bring them distinctly into liberty, peace, and the power of the Spirit. Even Luther never had peace in his soul, as the settled state in which he walked. We have most of us heard what conflicts he had, and not merely at the beginning of his career but to the end. I do not mean conflicts about the church, but about his soul, It is needless here to cite passages from his extant writings, which prove how sorely he was tried by inward conflicts of unbelief, which amply prove how far he was from the calm enjoyment of the peace of the gospel; but it is an error to impute them in themselves to any other cause than a lack of clear knowledge of grace. In such a state, all sorts of things may trouble the man who cannot rest without a question on the Lord, no matter how able and honoured he may be. I am sure Luther is one from whom we may all learn much; whose courage, faithfulness, self-renunciation, and endurance are edifying and instructive. At the same time it is useless to blink the fact: energetic as he was and used of God largely, he was far behind in the understanding both of the church and of the gospel.

Yet, spite of drawbacks, an open Bible was won for God's children in particular, and for man also. This very thing condemned the state of Protestantism that resulted; because, while it was freely read, there was scarce any thought of forming all upon the Bible, and regulating all by it. Nothing is more common among Protestants, than to admit a thing to be perfectly true because it is in the word of God, without the smallest intention or thought of acting upon it. Is not this a very serious fact? The Romanists are in general too ignorant to know what is or is not in the Bible. Except the common-places of controversy with Protestants, they know little of Scripture. Tell them that this or that is to be found in the Bible, and they look amazed. They may not know it as a whole, having never read it save (?) under the eye of the directing priest, their confessor. The Protestant reads the Bible more at liberty, which is a real good and precious boon; but for this very reason, the Protestant incurs no light responsibility.

"I have not found thy works perfect before my God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief." It is a sweeping intimation of the very same way in which the Lord threatens to come on the world. Now if there be in the state of Protestantism one thing more marked than another, it is that they always fall back on the world to deliver themselves from the power of the priest or the church. This has ever been the chief snare, as it is now. If even what belongs to the world be touched, they are in no small agitation about it. I am far from saying this because I do not feel for them much. Nor is it that I have any doubt that it is a great sin to wipe off all public recognition of God in the world. Impossible to believe that e.g. the unblushing worldliness one sees in the combination of Dissenters with Papists and infidels springs from just, pure, holy, and unselfish motives. It is rather to be imputed to the encroaching spirit of infidelity, where there is not also a truckling to superstition. Doubtless the infidels hope to gain the day, as the superstitious are very confident on their part; but the truth of it is that the devil will get the upper hand to the destruction of them both, and then find that the Lord will appear in His day for His own judgment of all the adversaries.

The Lord then warns the angel at Sardis, that if he should not watch, He Himself will come on him as a thief, and he shall not know what hour Christ will come on him. This is not at all the way in which His coming is spoken of for His own. They are waiting for Him expectantly without such an idea as His thief-like surprise. How can it surprise those who are ever awaiting Him? His coming is their joy, and for this they watch more than watchman for the dawn. The figure of the thief can be employed only for the world or the worldly-minded. So solemnly then does this language suppose that the assembly at Sardis have passed out of the practical attitude of waiting for the Lord as a loved object. All intimates that they are in great, and no doubt just, dread of Him as a judge. They have slipped into the world, and share its fears and anxieties. They have lost the sense of Christ's peace left with them They have not the joy of His coming for them in perfect love, to receive to Himself those whom He loves. The unwelcome visitation of a thief would be utterly incongruous if they were enjoying the sweet hope according to His own word, that He is coming for them quickly.

He that overcomes should be clothed in white, for there were a few in Sardis who had not defiled their garments, and who should thus walk with Him in white; because they are worthy. This has been always the case. Precious souls are there, and our happy service is to help these then, if we can, to a better knowledge of His grace, not, of course, to make light of their being where they are, or of their doing what they do, yet in the fullest love to feel about them as the Lord does. "He that overcometh, he shall be clothed in white raiment; and I will not blot his name out of the book of life, and will confess his name before my Father, and before his angels."

In the next place comes Philadelphia. "And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shall shut; and shutteth, and no man shall open." Every word of Christ's presentation of Himself differs from the view of Him given in Revelation 1:1-20. This marks particularly the change in the chapter, and especially in the part before us. The address to Sardis also, although allusive to that of Ephesus, is nevertheless no less clearly meant to stand contrasted with it. It is a recommencement, and so far is analogous with that to Ephesus: still, the manner in which the Lord is presented is quite new. His having the seven Spirits of God was distinct from the Ephesian picture; nor is anything at all similar in the description of the Lord Jesus given before. It is a new state of things; but when we come to Philadelphia there is far more evidence of all things new. "These things saith he that is holy, he that is true." When the Lord is seen in the vision of chapter 1, these are not the ways in which He is described at all "He that hath the key of David."

In the descriptions of the second chapter what was said about the Lord is a repetition of what was found in the vision John had just seen. The only exception is in Thyatira, where He is described as the Son of God; and, as already remarked, Thyatira is exactly transitional. It is the beginning of the changed condition. It is a church state in responsibility though not in real power, being an ecclesiastical body which presents horrors in the Lord's eyes, but not without a remnant dear to Him. This at the same time goes on down to the end, and brings in the Lord's coming; for, it will be observed, the coming of the Lord is not introduced in any of the first three, but from Thyatira it is, because the condition intended goes on to the coming of the Lord. Ephesus does not, nor Smyrna, nor Pergamos: the only semblance of it is in threats of present judgment. Thyatira does, and so Sardis, and also Philadelphia.

But Philadelphia also prominently brings out the Lord in person as also in His moral glory. It is now Christ Himself, and this as One that faith discovers in new beauty, not dependent merely on visions of glory which had been seen before, but Christ as He really is in Himself "He that is holy, he that is true." But more than this, it is Christ seen according to the largeness of His glory. Faith sees that the blessed One, the holy and the true, is the same that has the key of David. Old Testament prophecy dispensational truth is introduced now. It is "he that openeth, and no man shall shut." There is perfect liberty now liberty for service, liberty for every one that belongs to the Lord. "I have set before thee an open door, and none can shut it: for thou hast a little strength." They are supposed to be not marked by such mighty doings, as Sardis was, Sardis did great exploits, Philadelphia nothing of the sort. Are we content to be little, my friends? to be of no esteem in the world? never to be marked by anything that men can wonder at or admire? I am supposing now a scale which attracts the world's attention.

This is exactly what is not true of Philadelphia, which is rather formed after a rejected Christ. We all know of what small account He was on earth; and so it is with Philadelphia. Has it no price in His eyes? "Thou hast kept my word, and hast not denied my name." Just as Jesus was marked by valuing the word of God, and loving it being the only One that could truly say to Satan as true of Himself, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God," so here Philadelphia is distinguished by the same living by faith. To some it might appear a small thing not to deny Christ's name, but nothing is more precious to the Lord. Once it was a question of not denying His faith, as was found in Pergamos; but here it is Himself personally. What He is is the main point. Mere orthodoxy does not suffice, but His person, though absent, and the glory due to Him.

"Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not." Is not this the revival of that dreadful scourge that had afflicted the early church (even Smyrna)? Have we not heard of it? And have we not seen it ourselves? How comes it, that for so many hundreds of years only a part of what the Fathers had laboured at sunk into the minds of men, a certain portion being rejected, as we know, by Protestantism; but now, when God brings out this fresh testimony, there rises a counter-testimony? Satan revives the old Judaizing spirit, at the very time that God re-asserts the true principle of Christian brotherhood, and, above all, makes Christ Himself to be all to His people. And here we have for our instruction the fact, that the synagogue of Satan of those who say they are Jews, and are not revives. How stand the facts? How are they even in this country? What is commonly called Puseyism tends to this; and that system is not confined to this country. You must not think it is merely a question of England; it holds equally abroad, as in Germany and elsewhere in fact, wherever Protestantism is found, and, above all, wherever this is provoked, either by scepticism on the one hand, or on the other by truth that condemns both with the brightness of heavenly light. In order to defend themselves on a religions footing, men fall back on a system of ordinances and of the law. This is, I think, what is meant by the synagogue of Satan here.

But the Lord will compel the recognition of His own testimony. I do not say when, where, or how; but as surely as He lives, will the Lord vindicate the truth He has given, and the testimony He has raised up for His name. "I will make them to come and worship before thy feet, and to know that I have loved thee."

Nor is this all. Not only will the Lord thus vindicate what is of Himself, but, as we know, there is an awful time coming on this world an hour, as it is said here, not simply of tribulation, but of temptation or trial. I am inclined to think that the hour of trial embraces the whole Apocalyptic period; that is, not merely the awful time when Satan in a rage is expelled from on high, and when the beast, energised by him, rises to his full head of power, but the previous period of trouble, seduction, and judgment. In short, "the hour of temptation" is, I conceive, a larger term altogether than the "great tribulation" of Revelation 7:1-17, and still more than the unparalleled tribulation which is to befall the land of Israel. (Daniel 12:1-13, Matthew 24:1-51, Mark 13:1-37) If so, how rich and full is the promise: "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." In vain men try to escape! The hour of temptation must come upon all. I dare say that some of us remember when people used to fly to Canada in order to escape "the great tribulation" which they expected to fall on the empire of the beast. Men's scheme was a mistake, their flight foolish. The hour of temptation will catch them, no matter where they may hide. The hour of temptation shall come upon all the habitable world, "to try them that dwell upon the earth," be they where they may.

Who then can escape? Those who at Christ's call are caught up to heaven. They will not be in that hour. It is not only, be it observed, that they will not be in the place, but they will be kept out of the hour, of that coming temptation. What a full exemption! Such is the strength of the promise and the blessedness of it, that the Lord promises His own to be kept from the time. The only possible way I can understand of exempting any from the time is by taking them out of the scene. The Irvingites used to talk about the Lord having a little Zoar. It is not at all however a question of a place of shelter, but of complete removal from the period that is filled by the great trouble or trial that will come upon the habitable world. How can this be secured but by removing them out of the scene before the time arrives? Such I believe the promise here to import. The godly remnant of Jews, having to do with a special and most fierce but circumscribed tribulation, have only to flee to the mountains in order to escape till Jesus appears in glory, to the confusion of their foes. It is quite another thing for Christians.

"Behold, I come quickly!" There is not a word about His coming as a thief now, but with joy. The Lord has revived the true hope of His return; there are those who are thus waiting for Christ, and this epistle seems emphatically to apply to such. "Behold, I come quickly!" In principle it is true of all that are really faithful, but there may be Christians, as we know there are, involved in one or other of the various states which have been described, and which apparently go on to the close. It is in vain therefore to look for a formal obliteration of these co-ordinate conditions, which cannot be till the Lord comes. "Hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." He will be as much marked by power in the day of glory, as by contented weakness in the present scene of grace.

We have yet the last epistle to the angel of the church in Laodicea. But of this I would say but a few words, considering the late hour. The Laodicean picture is, in my judgment, the result of dislike and contempt for the testimony that the Lord had previously raised up. If people despise the truth possessed by those who are waiting for the Lord, they are in danger of falling into the awful condition that is here set forth. Christ is no longer the loved and only object of the heart; nor is there the sense of the blessedness of His coming, which leads into waiting for Him; still less is there a glorying in weakness that the power of Christ may rest on them. There is the desire to be great, to be esteemed of men, "rich, and increased in goods, and in need of nothing." You find here a scope, therefore, that leaves ample room for man. Hence it is that the Lord introduces Himself to them as the Amen, the end of every thing human, where all the security is in the faithfulness of God. He only is "the faithful and true witness." That is exactly what the church ought to have been and was not; and therefore He has to take that place Himself. It was so before when He was here below in grace, and now He must resume its power and glory and judgment, than which one can hardly conceive a greater and more solemn rebuke on the condition of those who ought to have been His witnesses. Besides He is "the beginning of the creation of God." It is a setting aside of man altogether; and the reason is that Laodicea is the glorification of man and of man's resources in the church. "I know thy works, that thou art neither cold nor hot: I would that. thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." They are neutral in principle and practice, being half-hearted about Christ. And I am persuaded there is no place which is more likely to generate neutrality than a sound and true position, if there be not self-judgment maintained and godly sincerity. The more you stand in the forefront of the battle, with the responsible testimony of God, the more you have the grace and truth of God brought out before and by you, if the heart and conscience be not governed and animated by the power of the Spirit of God, through that truth and grace that is in Christ, sooner or later, there will be, beyond a question, a lapse back into a position of neutrality, if not of active enmity. There will be indifference to all that is good; and the only kind of zeal, if there be zeal, will be for what is bad.

This is exactly Laodiceanism. "So then because thou art neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased in goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire." They wanted everything that was precious: "gold" or divine righteousness in Christ "white raiment," that is to say, the righteousnesses of saints; "that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see." They had lost the very perception of what was for God. All was dark as to truth, and uncertain as to moral judgment. Holy separateness and savour were gone. "As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." The Lord presents Himself even there in the most gracious way to meet their need. But the utmost promised in the word that closes the epistle goes not beyond reigning with Him. It is nothing special. For every one that is in the first resurrection is destined to reign with Christ, as even will the Jewish sufferers, earlier or later, under the antichrist. It is all a mistake, therefore, to suppose that this is a singular distinction, It amounts to this that the Lord will hold, after all, to His own truth, spite of unfaithfulness. There may be individual reality even where the associations are miserably untoward.