even in Sardis, which have not 5 He that overcometh, the defiled their garments; and they same shall be clothed in white shall walk with me in white; raiment; and I will not blot out for they are worthy. his name out of the book of life, heathen were said to call on the name of their gods. We read in Acts i. 15: "And in those days Peter stood up in the midst of the disciples, and said, (the number of the names together were about a hundred and twenty.") Here names again are put for persons. The word names, it is possible, may have been used, in the verse before us, in reference to the roll of the church, in the following sense: "Thou hast a few names enrolled, even in Sardis, which have not defiled their garments." Even in Sardis. Here the city is referred to as a very wicked place; it seems to have been somewhat remarkable that even a few were found there. From all that is said of Sardis in the Apocalypse, we should conclude that of the seven Apocalyptic churches, this had fallen furthest from Christ. They had the reputation of living, but were dead, with the exception of the few names referred to; and these were certainly worthy of the greater praise for showing such an example of steadfastness in the midst of a general decline. T Walk with me in white. Garments are used to represent the conduct and character of men. Sin is sometimes expressed under the idea of nakedness; Rev. iii. 17; and sometimes under that of mean clothing; Job viii. 22; Rev. xvi. 15. But righteousness and purity are spoken of as clean, pure, beautiful garments. Men called on to leave their sins and turn to righteousness, are exhorted to put on their beautiful garments; Isa. ii. 1. So the saints are said to walk in white, the emblem of purity. "Let thy garments be always white;" Eccl. ix. 8. "Though your sins be as scarlet, they shall be white as snow;" Isa. i. 18. The Ancient of Days had on garments white as snow; Dan. vii. 9. When Jesus was transfigured, his raiment was white as the light; Matt. xvii. 2. The angels are supposed to be clothed in white; Matt. xxviii. 3; Acts i. 10. Thus the redeemed are said, in the verse before us, to walk with Christ in white, i. e., all pure. The same sense is expressed in the following verse. — See Dr. Campbell's note on John xvii. 11. 5. Overcometh. This is another instance of the phraseology of John. Compare 1 John v. 4, 5, with Rev. ii. 7, 11, 17, 26; iii. 5, 12, 21; xxi. 7. White raiment. See the remarks under the preceding verse. White raiment was supposed by the Jews to be worn in the presence of God; and heralds from the invisible world are clothed in white raiment in the descriptions of the sacred writers. The four-and-twenty elders, that sat round about the throne, were clothed in white raiment, and had crowns of gold upon their heads; Rev. iv. 4. White raiment was a mark of purity, distinction, and honor. It was a sign of acceptance with God. Hence men were exhorted to obtain it; Rev. iii. 18. The wedding garment, mentioned Matt. xxii. 11, 12, was a long white robe; and garments of that kind, in many cases, especially at the weddings of the rich, were prepared and presented to the guests. - See Whittemore's Illus. of Par., 289–291. ¶ Out of the book of life.. Here it is presumed that his name was in the book of life, -the promise is, that it shall be retained there. The greater part of the names attached to the church in Sardis were to be blotted out; but a few had the promise that their names should not be affected by this expurgating process. The names of God's servants are supposed metaphorically to be enrolled in a book. It was the custom of earthly kings to keep rolls of those they had under but I will confess his name be- | him hear what the Spirit saith fore my Father, and before his unto the churches. angels. 6 He that hath an ear, let 7 And to the angel of the church in Philadelphia write: this way they should be confessed before the Father, and before his Christ himself had previously expressed the same thing in similar words. "Whosoever, therefore, shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven;" Matt. x. 32, 33. As if he had said, "If you be faithful, I will own you, as my disciples, before my Father and his angels, — I will acknowledge you in the most public manner; but if you fall into sin, or indifference, if you, in this manner, deny me, then I shall disown you. Your name shall be erased from the roll of my followers; I shall not confess you, but deny you, as you have denied me." Such seems to be the import of the verse. While men will not be Christians, they certainly ought not to be acknowledged as such. their command. In cities, also, these 6. He that hath an ear. See the remarks on Rev. ii. 7, 11, 17, 29. EPISTLE ΤΟ THE CHURCH IN PHIL ADELPHIA. 7. Philadelphia. The ancient city bearing this name was east of Sardis about 28 miles. It was in that section of Asia Minor called Lydia, and was named from Attalus Philadelphus, king of Pergamos, by whom it was founded. It stood on a branch of Mount Tmolus, by the river Cogamus. Strabo relates, that in his time, which was not far from the date of the Apocalypse, this city had suffered much by frequent earthquakes. In 1312 it resisted the Turkish armies more successfully than the other cities of maritime Asia; but at length sunk under the common calamity. It is now a mean, but considerable town, These things saith he that is | and shutteth, and no man holy, he that is true, he that openeth: hath the key of David, he that openeth, and no man shutteth; called Ala-Shehr; and contains from a thousand to fifteen hundred Greeks and Christians, who have a bishop and several inferior ecclesiastics. He that is holy. The reference here is unquestionably to the Son of God. He was the Holy One, whom the Father anointed, and set apart, for the great work of human redemption. See Acts iii. 14; iv. 27, 30. He that is true. - This refers to the same personage. The phraseology is peculiarly that of the apostle John. See 1 Epis. v. 20: "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ." This is almost the precise language employed in the Apocalypse. Jesus called himself "the way, the truth, and the life;" John xiv. 6; and one of John's favorite expressions in regard to him was, "He that is true." See also Rev. xix. 11.¶Hath the key of David. There seems to be a reference here to Isaiah xxii. 22. "And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut; and he shall shut, and none shall open." The key was a mark of office, either sacred or civil. It is certainly an agent of power. With the key to a dungeon, men may open it, and discharge all the inmates. With the key of a coffer, or casket, they may have access to all the treasures therein contained. If a man be invested with a key, therefore, it is a sign that great confidence is reposed in him, and great power is conferred upon him. He can open, and none can shut, - he can shut, and none can open. The key, therefore, has been used metaphorically, as a sign of confidence and power, from long 8 I know thy works; behold, I have set before thee an open antiquity. The gods and goddesses of the heathen had their key-bearers. But it is peculiarly an appropriate metaphor when applied to the Lord Jesus. He accused those who prevented men from entering the kingdom of heaven, of taking away "the key of knowledge;" Luke xi. 52. He had the key of knowledge, and hence he said to the people, "Knock, and it shall be opened unto you;" Matt. vii. 7. Isaiah prophesied of him, "That he should bring out the prisoners from the prison, and them that sit in darkness out of the prison house;" xlii. 7. And again, the same prophet says, speaking in the name of Jesus, "He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;" lxi. 1. Such being one of the principal offices for which the Redeemer came into the world, how appropriate is the metaphor of the key. The Saviour, then, probably intended that, like the individual mentioned in Isa. xxii. 22, he had a key which conferred on him the power to shut, and no man could open, -to open, and no man could shut. The lock was supposed to be one which no other key would fit, and which could not be opened by any other means. Such was the power of the key mentioned in the passage referred to; and Jesus intended to say that he had the same power. 8. I know thy works.. This was said to all the churches. The meaning is, "I know what thou doest, and the motives by which thou art governed." Or, as it is said in another place, "I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings;" Jer. xvii. 10. And so again, Rev. ii. 23, "I door, and no man can shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name. 9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I have the power to throw any insurmountable obstacles in their way? A little strength. - Notwithstanding all this church had suffered, it had not been effectually crushed. It had some strength left. It had shown decisive signs of spiritual life, even am he which searcheth the reins and hearts; and I will give unto every one of you according to your works." An open door. In the preceding verse it was said, that Jesus had the key of David; that he opened, and no man could shut; that he shut, and no man could open. After having as-in its worst condition, for it had been serted the possession of this power, faithful,-more so, perhaps, than eithhe then said, "I have set before thee er of the other seven churches. Hast an open door, and no man can shut kept my word. - This is the proof of it." The meaning of this is, we what we have said. They had held think, "I will make thy way plain fast the gospel; they had not rebefore thee; I will remove every ob-nounced the word of Christ. Hast stacle; I, who alone can do this, will not denied my name. This is a furdo it in thy behalf." To open a door ther proof of their steadfastness. in the metaphorical sense, is to give From all that is said, we are clearly a man liberty to pursue his proper of the opinion, that this church had vocation without hindrance; to give shown a firmer devotion to Christ free course to him in his pursuits. than any other of the seven. When God took away the obstacles 9. Synagogue of Satan.. We have which had prevented the preaching once before been called on to notice of the gospel to the Gentiles, it is this phrase. See the notes on ii. 9. A said, "he had opened the door of synagogue of Satan signifies a wickfaith" to them; Acts xiv. 27. So ed synagogue, a synagogue of adverwhen Paul met with much success at saries, the synagogue being put for Ephesus, and was induced thereby to the worshippers therein. Which prolong his stay there, he said, "I say they are Jews. There were cerwill tarry at Ephesus until Pente- tain persons at Philadelphia who cost; for a great door and effectual is claimed to be pious Jews, and were opened unto me, and there are many outwardly very devout. But they adversaries;" 1 Cor. xvi. 8, 9. He had were not truly the children of Abraopportunity to preach the gospel; and ham. They were Jews outwardly, notwithstanding the many adversa-or by descent; but were not Jews in ries, he met with much success. See, also, 2 Cor. ii. 12. When Paul prayed that a "door of utterance" might be opened to him, Col. iv. 3, he meant that he desired great liberty to preach the gospel. When, therefore, the Son of God promised to the Philadelphian church that he would set before them an open door, and no man could shut it, did it not mean, that he would give them full liberty in their proper Christian duties; that they should have free course and be glorified; and that their enemies should not the dignified and noble sense of the expression. John had learned this distinction from his master. During the ministry of Christ certain Jews boasted to him that they were Abraham's seed; but Jesus said in reply, "If ye were Abraham's children, ye would do the works of Abraham;" John viii. 39. He did not mean to deny that they were the posterity of Abraham; but they were not his children in character. "Ye are of your father the devil, and the lusts of your father ye will do: he was a will make them to come and worship before thy feet, and to know that I have loved thee. 10 Because thou hast kept the word of my patience, I also murderer from the beginning, and abode not in the truth; because there is no truth in him. When he speak eth a lie, he speaketh of his own: for he is a liar, and the father of it;" Idem, 44. Possibly John had these facts in his mind when he wrote the passage in the Apocalypse which we are considering, - "Which say they are Jews, and are not, but do lie." ¶ Worship before thy feet. I will make them do thee homage. They are now thine oppressors; they persecute thee; they cause thee to be cast into prison; thus proving, by their works, that they are not possessed of true religion, but are in fact the synagogue of Satan. They shall be humbled; and shall come and bow before thee. Know that I have loved thee. They shall see so many proofs of the protection of Heaven extended out in thy behalf, that when I come in my glory, and they are cast down, they shall see that I have loved thee. will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11 Behold, I come quickly : impatient. Paul said to the Thessalonians, that he gloried in them, "for their patience and faith in all their persecutions and tribulations ;" 2 Epis. i. 4. And again, "The Lord direct your hearts into the love of God, and into the patient waiting for Christ;" Idem, iii. 5. See also Jas. v. 7, 8. THour of temptation. This was to be the reward of their patience; and it was certainly a very natural one. They were to be preserved from the hour, or season, of temptation. Their severest trials, perhaps, had not then fallen upon them. But Jesus promised them help to bear them safely through. The troubles to which he referred were doubtless those that were to attend his coming. ¶ All the world. — The troubles were to come on all the world, to try them that dwelt on the earth. The word here (oikoumene) signified the inhabited world, the Roman empire; to try them that dwelt in the earth, or land to which the judgment was confined. This was not a judgment in the immortal state; but here on the earth. It was a judgment simultaneous with the coming of Christ; and it was said it would "try them that dwelt upon the earth." 10. The word of my patience. —We think the meaning here is, the word in which I have enjoined the duty of patience, illustrated by my example. It was necessary for Christ and his apostles to enjoin the duty of patience on their fainting followers. Jesus said to them, in his memorable discourse 11. Behold, I come quickly. - This concerning the destruction of Jeru- shows that the troubles mentioned in salem, "And ye shall be hated of all the preceding verse were the troubles men for my name's sake. But there attending the coming of the Lord shall not a hair of your head perish. Jesus. The invariable language In your patience possess ye your which our Lord used concerning his souls. And when ye shall see Jeru- coming showed that it was near when salem compassed with armies, then he was on the earth. It was still know that the desolation thereof is nearer when the Apocalypse was nigh;" Luke xxi. 17-20. The per- written. Again and again, we are secution would be so ardent, and the told in that book, it was to transpire hope of escape from it at the coming of quickly See i. 1, 3, and the notes Christ would be so strong, that Jesus on those passages. See also xxii. 6, feared his disciples would become | 7, 10, 12, 20. How unwise do those |