An Exposition of Revelation, Chapter 3
CHAP. III.
Verſ. 1. Ʋnto the Angel of the Church in Sardis write]
NOt of Sardica where a Synod was held in the eleventh yeare of Conſtantine: But of Sardis the royal City of Craeſus; the Angel or Paſtor was not Melito; for he was not Biſhop of Sardis till ſixty yeares after in the reign of Antoninus Pius; alſo he was a good Biſhop; but this is reproved for negligence and hypocriſie.
Theſe things ſaith he that hath the ſeven ſpirits of God] Though Chriſt may be ſaid to have (procured and ſent) the holy Ghoſt (called the ſeven ſpirits, Chap. 1.4.) from the Father to his Church; yet ſince theſe ſeven ſpirits are joyned with the ſeven ſtars or Miniſters, I rather underſtand created Angels; now they are called the ſeven ſpirits, not in relation to thoſe in Chap. 1.4. but becauſe ſeven choice or principal Angels by way of preheminence. Now in the Preface of this Epiſtle Chriſt is deſcribed holding the ſeven ſpirits, and the ſeven ſtars, to note that as he upholds the Miniſtry, if ſincere, ſo he has Angels to defend the righteous, and oppoſe and puniſh the wicked.
I know thy Works] Obſerve three things: Firſt, Chriſts Divinity, ſeeing the Paſtor and Churches hypocriſie. Secondly, That all that make ſhew of holineſſe are not ſo; thou haſt a name that thou liveſt but art dead; ſome members of the Church are good, ſome bad. Thirdly, The efficacy of the Miniſtry doth not depend upon the goodneſſe of the Miniſter; Chriſt doth oft quicken and governe his Church by dead Officers. Thus it might be in the Papacy, where Chriſt had a Church before Luther. See ver. 4.
Verſ. 2. Be watchfull] Shake off the hypocritical drowſineſſe into which thou art fallen, and ſtrive to live the life of faith again.
Strengthen the things which remaine] Meaning thoſe dying members in the Church by holy life and doctrine.
That are ready to dye] Therefore the Paſtor is exhorted to take ſpeedy care of their recovery being not quite dead, where obſerve, how mindful and careful Chriſt is of his poore people.
I have not found thy works perfect] Chriſt here reproves not the common frailties of the Saints, but ſome notable hypocriſie and defect.
Before God] God looks narrower after truth then men do, though this Paſtor might paſſe for currant among men; yet Chriſt ſees a defect. Here note, Chriſt as man hath a god, but as a Son is God and life. This I obſerve becauſe ſome read, before my God; As Montanus.
Verſ. 3. Remember therefore how thou haſt received, and heard] Becauſe this Biſhop or Paſtor was unmindful of the faith committed to him by the Apoſtles, Chriſt bids him remember what he had heard of them; where obſerve, the only way to redreſſe corruptions of life or doctrine, is to have recourſe to the rule of the word. Alſo here obſerve againſt the Biſhops of Rome, that though Chriſt made that Promiſe to his Church, the Spirit ſhall lead you into all truth: yet not only this Biſhop of Sardis, but all of the ſeven Churches but two were hereticks or hypocrites and much defective; and how comes it to paſſe that they are ſo infallible?
And repent] Forſake thine hypocriſie, and carefully performe the duty of thy place: which though we cannot do of our ſelves, yet they are unexcuſable who willingly diſobey the commandement. Of this ſee my quoted book page 46. lines 18, 19, 20.
If therefore thou ſhalt not watch] Chriſt adds this commination to his exhortation, and that righteouſly; for if he repented not upon ſo mature gentle praemonition, he deſerved a ſudden judgement to come upon him.
As a thiefe in the night] Unawares; this doth not countenance or uphold a thiefe, becauſe Chriſt attributes the title to himſelfe, no more then when Chriſt bids his ſervants put their talent to uſury; he (perhaps) countenanceth that; yet when Chriſt ſpeaks of muſick in the receiving the Prodigal home in the Goſpel (intimating joy, and the peace of conſcience following his reconciliation with God through Chriſt) which was allowed in the Law, it proves the lawfulneſſe of it (if lawfully uſed) ſince the joyes of a man in Chriſt are expreſſed by it, as I have noted in my little forequoted book, pag. 84, & 85.
Verſ. 4. Thou haſt a few names in Sardis] Meaning, a few true beleevers, though ſome were dead (or ready to dye rather) yet Chriſt reſerved a few to himſelf notwithſtanding the negligence of the Paſtour. See verſ. 1. Chriſt had ſeven thouſand that never bowed the knee to Baal, though the ten Tribes of Iſrael were fallen away; in the Papacy ſome who reſiſted the abuſes of the times unto bloud.
A few] Gods flock is a little flock; for though many are called, few are choſen. It is not the beſt to follow the multitude.
Who have not defiled their garments] Their conſtant ſincerity is ſet forth by this metaphor: By garments is meant, that as their bodies were not polluted by the filthy luſts of the Nicholaitans, ſo their ſoules were not not ſtained with that impious doctrine. The body is our garment with which we are cloathed; righteouſneſſe and faith (in Chriſt) is the ſoules garment, which they had kept ſomewhat undefiled.
They ſhall walk with me in white] Alluding to the Garments of Kings and Conquerours which was white, thus in ſcorne Chriſt was cloathed in earth; now as he is glorious, ſo his Saints ſhall partake of his glory; note, the Saints righteouſneſſe in earth (though white in ſome degrees) is defiled in reſpect of this in heaven, therefore they groan till cloathed with this.
And they ſhall walk] It notes the Majeſty of the Sons of glory; and perchance the curious queſtion of ſome Philoſophers and Divines may hence receive light, that the Saints move and walk from place to place in heaven after the reſurrection.
For they are worthy] Not in reſpect of merits and works, but of free grace; for they are worthy whom Chriſt eſteems his Sons, and hath made worthy. So Chriſt calls them, Heb. 2.13. Behold me and the children God hath given me.
Verſ. 5. I will not blot out his name out of the book of life] Since the names of the Elect are ſaid to be written in heaven, that is, they are ſure and certain of eternal life, obſerve two things.
1. Believers obtain not ſalvation by chance, but were elected of God through Chriſt from eternity, and known from them that periſh.
2. That the Elect are certain of life; none can pluck them ont of Gods hand; God is ſaid to have books metaphorically, for he needs none, but doth all things by his foreknowledge, counſell and judgement; he is ſaid to have three books in Scripture; one of Providence, wherein he hath ſet down how every thing ſhall come to paſſe; when the wicked are deſtroyed, (who are equally written here with the righteous) they may be ſaid to be blotted out of his book. Gods ſecond book is of Predeſtination and eternal life, out of which none can be blotted His third is of the general judgment, of which tis ſaid the books were opened. ch. 20.
I will confeſſe his name] an honour beyond thought to be called by name (as it were before the Throne and Angels, and to be acknowledged publickly. This might ſtirre up in us a care to get the firſt white garments of grace, that we may enjoy theſe of glory and this glorious acknowledgement. I omit ver. 6. being eaſie.
Verſ. 7. Ʋnto the Angel of the Church in Philadelphia write] Some conceive this to be Quadratus, a diſciple of the Apoſtles, whom Euſebius mentioneth. Ignatius wrote to theſe Philadelphians.
That is holy] becauſe he is in himſelf holy, and made to us of God ſanctification.
And true] conſtant in keeping promiſe and loving truth, hating falſehood and hypocriſie. As this is an argument of Chriſts being God out of Iſa. 6. ſo tis an Argument that the Pope is Antichriſt, calling himſelf not only holy but holineſſe; and whereas Chriſt cals himſelfe but a great high Prieſt in Hebr. 4. the Pope cals himſelf the greateſt high-Prieſt, ſhewing himſelf not to be Chriſts vicar, but the ſucceſſor of the Pagans Arch-flamens or Prieſts.
Who hath the Key of David] or of the houſe of David, to wit, the Church; by Key, power is noted, for Chriſt hath an abſolute power over the Church as Lord and head of it, and hath committed the miniſterial power and keyes to the Apoſtles and their Succeſſours.
He openeth, and no man ſhutteth] to wit, the doore of grace, and heaven, and Scripture: men are already blind in the things of God, yet he may for further puniſhment darken them more and more.
No man ſhutteth] becauſe none can hinder his from entring in at his opened doore, or can pluck them out of his hand.
He ſhutteth, and no man openeth] becauſe whoſoever is not elected and drawn by Chriſt can never enter; this proves Chriſts deity; for the Apoſtles miniſterially doe it, Matth. 18 and Eliakim as high-Prieſt. Iſa. 22.22.—but Chriſt abſolutely.
Verſ. 8. I know thy works] I approve thy good works. Chriſt praiſes his good parts to encreaſe them; particularly becauſe he had kept his word, and not denied his name; in the former he commends the ſincerity of his doctrine; in the latter his conſtant Profeſſion of the ſame before the adverſary. But leaſt this holy teacher ſhould be lifted up to think he did ought by his owne ſtrength, Chriſt tels him he ſet before him an open door, that is, 'twas by Chriſts power, that the Church over which he was Paſtor, embraced the truth.
For thou haſt a little ſtrength] outward help and aſſiſtance, or any what in thy ſelf without me? ſo that tis Chriſt that opens. Chriſt had opened a door in Sardis, and gathered a Church, (which though the Paſtor had little outward means or help) he would ſo defend that none ſhould ſhut or overthrow it. Sometimes by an open door is meant an occaſion or opportunity of doing good. Our Apoſtle ſaid there was a door opened to him in Troas; ſo tis Chriſt prepares the hearts of the People to receive him tis he that preſerves the People that do receive him. Chriſt hath opened a door in many Kingdomes, though Antichriſt did his devoire to ſhut it.
Verſ. 9. I will make them of the Synagogue of Satan] this is a tacit anſwer to an objection that might be made; for ſince both unbelievers of Jews and Gentiles oppoſed, it might be queſtioned how this Church could ſtand, and not be ſhut? to which Chriſt anſwers.
I will make them, or give them, &c] ſhewing his power above theirs, ſo comforting the Paſtor; alſo it might comfort him thus, that if theſe unbelievers did moleſt him, Chriſt did but uſe their innate malice to teach him and the Church patiently to relie on him, and that it ſhould prove good to them.
Synagogue of Satan] The Jews called themſelves ſo from Judah, which in Hebrew ſignifies to praiſe, as if they had been the Praiſers of God; but they lyed, being enemies to Chriſt, and of the Synagogue of Satan; ſo then hypocrites vainly brag of their glorious titles.
I will make, &c] Here is comfort that theſe oppoſing Iews ſhould in time be converted, and reverence him as their Paſtor, and worſhip God, both which are noted in theſe words, ſhall worſhip before thy feet, as a dog fawning on one. This notes the inſufficiency of man to convert himſelf; tis God makes, alſo tis not the miniſter. I will make, ſays Chriſt, note alſo the mercy of God, thoſe of the Synagogue of Satan ſhall worſhip. Chriſt not only comes by perſuaſive but effectual means of grace, to gaine man, who is averſe to, and blind in every thing of God naturally, and ſo gains the will (not forcing it,) which after works freely through the means of grace.
Verſ. 10. Becauſe thou haſt kept the word of my patience] Chriſt out of a fatherly love and mercy promiſes a reward to obedience; be cauſe he had kept his Word, the reward was, that he would deliver him, either in the approaching perſecution of the Emperour Trajan, (See Plin lib. 10. Ep. 97. that he commanded the accuſed Chriſtians to be put to death) or in regard of the perſecutions of Antichriſt, which troubled theſe and all the world.
From the houre] this comforts the Paſtor that it was but a ſhort trial, and therefore the more chearfully to be undergone.
To try them] This notes the uſe and end of affliction, that 'twas not for deſtruction, but trial and ſalvation.
Which dwell upon the earth] God tries hypocrites as well as his faithful People, the one ſhew their conſtancy and faith in trial, the other their corruption in Apoſtacy. Thus the chaffe is winnowed from the wheat.
Verſ 11. I come quickly] here is another uſe of comfort, ſince Chriſt will come quickly to deſtroy the wicked, and deliver the righteous.
Hold that faſt which thou haſt] to wit, faith and a good conſcience. By faith they had righteouſneſſe, ſanctification and adoption, —and a good conſcience helped them forward in ſincerity and patience under the Croſle, which were therefore to be kept.
That no man take away thy Crown] this notes the dangerous effect of ſlothfulneſſe, ſuch loſe their Crown. Obſerve three things.
1. The promiſes of God ought not to make us ſecure, Chriſt promiſes to deliver them in the houre of temptation, yet they muſt hold faſt what they had. See my book (already quoted) p. 79.
2. They only who hold faſt what they received ſhall be crowned.
3. Each ſhall have his own Crown, ſo there are differences of reward in heaven, as well as of puniſhments in hell. See the ſame book, pag. 122.123. all have the like glory, not for the degrees, but quality; they ſhall ſhine as the Sunne, there's the quality; ſome degrees yet are no doubt allowable to be affirmed, for as one ſtarre differs from another in glory, ſo alſo is the reſurrection of the dead, 1 Cor. 15.41.
Verſ. 12. Him that overcometh will I make a pillar in the houſe of my God] This verſe hath a promiſe of a threefold reward to the overcomers. 1. That they ſhall be glorious members of the Church triumphant, underſtood by Pillars in the Temple. 2. Their glory ſhall be unchangable, perpetual, eternal, underſtood of the perſeverance of the Saints in thoſe words.
He ſhall go no more out] alluding to the brazen pillars thrown out and deſtroyed with the Temple by the Babylonians. 3. The promiſe of the inſcription of a threefold name.
1. I will write upon him the name of my God] either alluding to Salomons pillars which had names, or to the Romanes who uſually write upon their ſtatues of triumph, the actions of the Conquerours, and the names of the conquered nations. Theſe names are periſhed, but thoſe Chriſt writes are indelible.
2. The name of the City of God] as the firſt name ſignifies their being ſons of God glorified; ſo the ſecond, their being members of the Church triumphant.
3. His new name] ſince his exaltation, Chriſt will make his partakers of perfect happineſſe, being members of his body.
To the godly in Pergamus he promiſed a new name, but to theſe his new name which he received of his Father, which is above every name, now as it ſignifies Chriſts glorious exaltation at his right hand, ſo he promiſes to make them glorious according to meaſure, being members of ſuch a head. Concerning the Churches or Cities coming down from heaven, who ſees not that her Original is from heaven, grounded on Gods Election, alſo it receives its birth here from heaven. But laſtly John ſaw the Viſion in heaven. ver. 13. hath been mentioned elſewhere. verſ. 7. chap. 2.
Verſ. 14. Ʋnto the Angel of the Church of the Laodiceans write] Whoever this Paſtor was, he was a carnal crafty man, and though he bore the name of a Miniſter, he was void of God lineſſe. Our Apoſtle twice mentioneth theſe Laodiceans in his Epiſtle to the Coloſſians, as chap. 2.2.4.16. though in Johns time 'twas very corrupt. Yet upon Chriſts ſending this ſharp Epiſtle, doubtleſſe it repented of its evils, for Euſebius commendeth this Church as flouriſhing in his time.
Theſe things ſaith the Amen] Aman in Hebr. ſignifies verity: now Chriſt cals himſelfe ſo, becauſe he is true both in promiſes and threatnings, that by promiſe-keeping he might win this hypocrite from ſinne: or by threatning, and aſſuredly (without repentance) puniſhing he might deterre him. Again, Chriſt is not yea and nay, that is variable and inconſtant, but in Chriſt all the promiſes are Yea and Amon (2 Cor. 1.19, 20.) Therefore he takes upon him this name here, becauſe the hypocrites he was to deal with, being grown ſecure, it ſhould ſeem begun, to eſteem of the faith of Chriſt as a thing indifferent, and that for the cauſe thereof they needed not ſuffer affliction, or contend with the Oppoſers, thus then the more plainly to taxe their luke-warmneſſe, he declares his truth and faithfulneſſe, concerning his being a faithful witneſſe. See ch. 1. ver. 5.
The beginning of the Creation of God] this proves Chriſts deity; for the Sonne with the father and the ſpirit gave unto all creatures the beginning of their being. Touching the Son all things were made by him. Now Chriſt calleth himſelf the beginning, that theſe poor Laodiceans might return to him the fountain of all good.
Verſ. 15. I know thy works that thou art neither cold nor hot] Neither were theſe Laodiceans enemies to Chriſt, nor true friends, but ſerved Chriſt and the world alike, as occaſion ſerved. They were neutrals, that is, fained hypocrites, worſe in Chriſts eſteem then his profeſſed enemies.
I would thou wert either hot or cold] He firſt wiſheth they were hot, that is, truly zealous in faith and godlineſſe; or cold, that is, altogether without faith and godlineſſe: he wiſheth not this abſolutely, but comparatively, inſomuch as they that ſeem to be cold, ſeem to be more excuſable then thoſe that be luke-warm; and more eaſily to be reformed, and better avoided. Certainly tis a worſe thing not to follow the truth we know in ſincerity, then to be ignorant altogether thereof. Hypocrites, and thoſe that have faith only in ſhew, and think that they ſee, but are blind, are greater enemies (yet with pretence of Religion) to Chriſtians, then thoſe who are quite cold. One may be ſooner hurt and deceived under the name of a friend then of a foe. A Pagan alſo were ſooner gained to Chriſt then a Jew or Hypocrite. Here you may ſee what to think of the members of Antichriſt, who joyne Chriſt and Belial, Images and Scripture, God and gaine together.—
Verſ. 16. I will ſpue thee out of my mouth] the metaphor is taken from warme water, which is loathſome to the ſtomack, it notes the hypocrites creeping into, and being in the Church with a forme of Godlineſſe, but to be caſt out, becauſe wanting the power thereof.
Verſ. 17. For thou ſayſt I am rich] either becauſe many rich Merchants were in this Church, and therefore they boaſted as having all wordly comforts, (though they be weak arguments to prove our being in Chriſt, to reaſon from outward bleſſings, or rather becauſe hypocrites do imagine they are rich in ſpiritual things, wanting nothing, here is their Pride alſo reproved.
Becauſe thou ſayſt thou art rich, and knowſt not] ignorance was the cauſe of their pride, they knew not themſelves nor their own wants. The beſt way to beat down pride, is to examine and know our ſelves.
Thou art wretched] Chriſt ſheweth in five things what naturally we are all, (and what hypocrites are.)
Wretched] is one oppreſſed with calamity and ſickneſſe, which muſt here be underſtood of the ſoul.
Miſerable] deprived of mercy.
Poore] deſtitute of true righteouſneſſe and holineſſe.
Blind] ignorant of his miſerable ſtate, (which is a very great miſery.)
Naked] wanting Chriſt the wedding garment.
Verſ. 18. I counſel thee to buy of me gold tried by the fire] meaning faith or the word: tried in the fire of affliction, is much more precious then gold that periſheth. By faith, righteouſneſſe, forgiveneſſe of ſins, and eternal life through Chriſt is purchaſed.
Buy of me] Chriſt is the rich Merchant that hath the Monopoly of all good, which we may buy and come by, by Tears and Prayers alone, or as Iſa. 55. Come and buy,—without money, without price; but with that caveat, O yee that thriſt.
That thou mayſt be made rich] he that enjoys much gold is in the world accounted rich; but tis not gold, but faith that poſſeſſeth Chriſt and all his treaſure, which will make us rich in Gods account.
And white raiment that thou mayſt be clothed] becauſe we are naked, Chriſts garment of righteouſnes (which is white & unpolluted) he adviſes to buy, there are two white garments mentioned on v. 5. where the heavenly glory is meant as a reward of victory after this life: but here the Robes of Chriſts righteouſneſſe is meant, with which we muſt be cloathed in this life, that ſo we may be acceptable in the ſight of God. 'Tis thought alluſion is had to the Romanes, who when they ſought for an office in the Common-wealth, came clothed in white to the place of Election, by their garments teſtifying the integrity which becometh Magiſtrates.
And annoint thine eyes with eye-ſalve that thou mayſt ſee] Becauſe he was blind, the meaning is, to ask of God the illumination of the ſpirit, by which their darkned hearts may be enlightned.
Verſ. 19. As many as I love I rebuke and chaſten] here note the difference between the afflictions of the Saints and the wicked, theſe are chaſtiſed as children, but the wicked are condemned and judged to hell. Of Gods love in affliction ſee my book at large, p. 64, 65.
Be zealous therefore and repent] Since the means is yet to be had (as gold, white raiment, eye-ſalve) which may reſtore thee,—make good uſe of them, and ſhew thy zeal for the time to come, and repent of thy former luke-warmneſſe.
Verſ. 20. Behold I ſtand at the doore and knock] Formerly Chriſt compared himſelfe to a Merchant and Phyſician freely ſelling the Merchandiſes and ſalves of ſalvation; now to a wayfaring man (but a rich one) who yet ſtands (to note his care and diligence for to forward our ſalvation) at the doore: doth preſently go away, though the doore be not preſently opened. The doore here is our heart which is naturally ſhut againſt Chriſt, yet Chriſt knocks more then once or twice, even till it be opened, it notes the aſſiduity and conſtant or continued care Chriſt hath of us. Chriſt knocks many waies; Firſt, By the preaching of the Law and deſtruction. Secondly, By the Goſpel and free pardon of ſin. Thirdly, By laying the croſſe of affliction. Fourthly, By his ſpirit. Outwardly we heare Chriſt knocking when we attend upon the word preached: Inwardly, when we imbrace the ſame.
And open] Chriſt hath the key to open, though he be ſaid to knock; we open to him when we ſavingly apply the Promiſes of the Goſpel; for then Chriſt with all his benefits enter into our hearts.
I will come and ſup with him] Here are three mercies promiſed. Firſt, He will come together with the Father and the Spirit and dwell in our hearts, an infinite favour, greater then if Kings ſhould dwell with us and make our Cottages their Palaces.
Secondly, Will ſup with us] Chriſt ſups with us when by faith he makes us partakers of his word, ſpiritual Sacraments, when he delighteth in our faith and converſation.
Thirdly, And he with me] Chriſt is rich, comes loaden with bleſſings to communicate to us the good things of the Goſpel. I willingly omit any cavils upon the words. Chriſt knocks, it is certainly ſpoken to capacity, we have not a power to open till he bring the key, for we are dead by nature, now what power is there in a dead man, till Chriſt doth by his powerful knocking awaken us?
Verſ. 21. To him that overcometh] He ſhuts up the Epiſtle with an accuſtomed concluſion. It is a promiſe upon victory. I will grant to him to ſit with me on my Fathers Throne; but note the condition taken from Chriſts example, As I overcame and am ſet down with my Father. Chriſts throne is the glorious power of his exaltation, for the word. Throne notes Majeſty and Power, ſo that Chriſt will make his really partakers of that his glory if they overcome, for they ſhall be coheires with him, ſo yet as there ſhall remaine a remarkable difference betwixt Chriſt the head and the members.
Verſ. 22. Is eaſie by what hath been delivered.
Concerning the Epiſtles to the ſeven Churches, that to Philadelphia ſeemes to be the excellenteſt, next to which that to Smirna, the ſharpeſt to Laodicea. They all are (almoſt) for ſubſtance alike, I mean, conſiſting of three things: Firſt, A deſcription of Chriſt the Author of the Epiſtles. Secondly, The praiſe or diſpraiſe of each Angel, being a narration. Thirdly, Good things are promiſed to thoſe that overcome, and deſtruction to thoſe that fall away, which may be called in other termes thus: A Preface, a Narration, Exhortation, and Exclamation of Promiſes annexed. But I ſtudy to be briefe.