[The following paper is from the remaining Manuscripts of a beloved brother (T. T.) who now sleeps in Jesus. From the numbering of the MS. it appears that the introduction is missing, which gives the paper a fragmentary character; but its pointed moral bearing is worthy of all regard. By it, "he being dead yet speaketh."-Ed.]
Jesus Christ's revelation-His unveiling of things. It is His revelation, not man's speculation. It is not a hidden thing to be revealed, but what is now revealed: the very actions themselves are shown out.
Which God gave unto Him.
Power belongeth unto God; and He has set up Christ over everything; all rebellious powers must be subdued, and Christ must be supreme, and the development of this is opened in the Revelation.
To show unto His servants.
In the Epistles of John, there are specially the Father, the Son, and the children: but in the Revelation, there are God, Jesus Christ, and His servants. God and Jesus Christ are here seen judging and rewarding; and men are seen according to their works: but it is to the servants of Jesus Christ that the things are shown.
And He sent and signified it by His angel.
The ministry of angels is much used in the exercise of the powers herein revealed, and the angel is sent to show them. When the power wrought by the Holy Ghost in the saints, in comforting and teaching them, in sustaining their life or in giving life, is opened up to the saints; then it is by the Holy Ghost that it is shown. " He shall glorify me, for He shall take of mine and shall show it unto you." And so in the Epistles of John, in which testimony to the Father and the Son is given, he says, " You have an unction from the Holy One and you know all things." " Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit " (1 John 4:1313Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. (1 John 4:13)). In the Acts of the Apostles, the ministry of angels is often exercised, but always in a distinct sphere from that in which the Holy Ghost wrought.
When circumstances here were dealt with, or power wrought in connection with those circumstances, then the ministry of angels is seen.
When the person of Christ, or truth relating to Him, was the subject, or when powers were wrought in connection with Christ and the truth, then the Holy Ghost wrought, and not an angel.
When Christ shall be displayed in His glory, then His angels will be with Him; and so when the disciples looked steadfastly towards heaven, when" Christ was taken up, then two men stood by them in white apparel, and they declared the return of Christ to be thus seen again.
But on the day of Pentecost, when the disciples were endued with power from on high to speak the word of Christ, by which many should be saved, then the power exercised was by the Holy Ghost, and not at all by angels.
When Christ appears in glory, then every eye shall see Him, and. He will be accompanied by angels; but now while in the heavens, He is known Only to the redeemed, and it is by the power of the Holy Ghost that testimony to Him is given, or blessing in Him is wrought.
In Acts 4, when Peter gave testimony to Christ, then he was filled with the Holy Ghost. The world was here to be convinced of sin, for not believing on Christ, and no angel is used for this; and so Peter was filled with the Holy Ghost, because it is the Holy Ghost that convinces the world of sin for not believing on Christ.
When their prayer to God was, "that with all boldness we may speak thy word"; the answer was given in the power of the Holy Ghost: "They were all filled with the Holy Ghost, and they spake the word of God with boldness."
But when it was not the opening of the mouth to speak the word of God, but the opening of prison doors, that they might stand and speak in the temple, then the angel of the Lord acted. After they had passed through the prison doors, and entered the temple through the ministry of an angel; then again they needed the Holy Ghost that they might speak the word when there; power in this was beyond the angel's power. And so, when speaking the word in the temple, whither they had come through the ministry of an angel, who also told them to speak that word, they do not associate themselves with the angel as a witness with them, but they join themselves and the Holy Ghost as the witnesses. " We are His witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that believe."
When Stephen saw the heavens opened and Jesus standing on the right hand of God, this being connected with life, he was then filled with the Holy Ghost.
When Philip was directed as to his mere journey towards the south, unto the •way that goeth down from Jerusalem unto Gaza., then the angel of the Lord directed him; but when the Sword of life was to be brought to the Ethiopian, then the Spirit said unto Philip, " Go near and join thyself to this chariot."
In the case of Cornelius, when the angel of God came to him he does not tell him the words whereby he might be saved, but tells him to send for Peter, and that he would tell him, because the Holy Ghost was to act with this word, and, therefore, it was beyond the province of the angel to speak it, and it should be spoken by one in whom the Holy Ghost dwelt and by whom He wrought.
When Peter was delivered from prison, and that his chains fell off and the iron gates were opened, then the angel of the Lord acted in this ministry to deliver him from the hand of Herod. But, in the case of Barnabas and Saul, when it was not a ministry in reference to chains and iron gates, but a separation to the work of preaching the word of God, then the Holy Ghost acted, in directing that they should be separated to the work, and also in sending them forth.
The case of Elymas, the sorcerer, differed from that of Herod, inasmuch as Elymas gave direct opposition to the word of God, and sought to turn the deputy from the faith. And the glory of Christ being immediately concerned here, Paul was filled with the Holy Ghost in pronouncing judgment on him-and also in this judgment, when pronounced in the energy of the Holy Ghost, in the course of a pure evangelist ministry-it was for a season, and mercy was remembered in the midst of judgment.
In the decrees that went out from Jerusalem, when there was a question in them as to being saved by circumcision and keeping the law of Moses; then the Holy Ghost acted with the Apostles in maintaining the truth.
When the question about Apostles, was as to the preaching of the word, then the Holy Ghost directed them. "They were forbidden of the Holy Ghost to preach the word in Asia"-so as to going to Bithynia, "the Spirit suffered them not."
At Corinth the Lord spake unto Paul. In this case it was not energy or leading in immediate reference to the truth, as when by the Holy Ghost, or particular direction, or deliverance as to circumstances, as when by the angel of the Lord, but the protective hand of the Lord Himself abiding with him. So, also, when at Jerusalem, and his life was in danger, the Lord stood by him and said, "Be of good cheer, Paul: for as thou past testified of me at Jerusalem, so must thou bear witness also at Rome" (chap. xxiii. 11). The protective hand of the Lord was in this.
When in the shipwreck, the angel of God appeared to Paul, saying, "Fear not, Paul, thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee."
Here it was a question about Caesar, and as to the people in the ship; it was not a promise of life in Christ, by the Holy Ghost, but preservation from the sea-in this the angel was used.
Things which must shortly come to pass.
While the servants of Jesus Christ are under the pressure of the things around them now, they need to have their hearts strengthened in the testimony of the things that must shortly come to pass, and to see things now in connection with their results. Men may speculate as to the probable results to be expected from present appearances: with such things the servants of Jesus Christ have nothing to do: He has made known to them the things that must shortly come to pass. There is no power to interfere with any one of these things here shown, they all must come to pass. The servants of Jesus Christ must be patient under the troublous things: they have no means of averting them, but it is only a question of a little patience, and all shall be happy and still. The evil will not take long to ripen, and then it will be cut down.
Unto His servant John.
It is in the character of a servant that John is looked at when this revelation is shown to him. He who was eminently the beloved disciple leaning on Jesus' bosons, was also eminently the servant of Jesus Christ and the witness of the love of God, testifying of the Father and the Son, and suffering tribulation in the world: such specially was John; and he is here again eminently the servant, and made the witness of judicial power. This is important, that it was to one who had been proved very faithful in the ministry of the grace of God, that this revelation of the judgment of God was shown.
Who bear record of the Word of God, and of the testimony of Jesus Christ, in things which he saw.
Unto him that hath shall more be given. John as a servant was true to what was entrusted to him as such: "He bare record of the word of God, and of the testimony of Jesus Christ, in things which he saw." "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life: for the life was manifested and we have seen it and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us. That, which we have seen and heard declare we unto you." Such had been the testimony of John as a servant: and with this testimony there was also a witness against the love of the world and against Antichrist.
In the Revelation, the servants of Jesus Christ, also the world and Antichrist, are seen in their actings, and in their ends; and as the love of God, and the eternal life, specially marked this first testimony, so the reward of the servants of Jesus Christ, and the judgment of his enemies characterizes this other testimony in the Revelation.
The words of this prophecy.
There are two expressions: 1st. The Word of God; 2nd., The words of this prophecy. The first has more special reference to his previous testimony, relating specially to the person of Christ Himself. "In the beginning was the Word, and the Word was with God, and the Word was God." "The Word was made flesh." "That which was from the beginning which we have heard, which we have seen with our eyes, which we have looked upon, and which our hands have handled of the word of life." "His name is called the Word of God."
The other expression-the words of this prophecy, takes in things in their relationship to Christ; the things which His servants have to encounter in their testimony to Him, and the things connected with their portion in Him, as here brought out in this book. - Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.
God had great purpose in this book for the servants of Jesus Christ. When the church was sinking in weakness, and the world rising in power, God looked upon the servants of Jesus Christ, and gave Him this revelation to show them the things which must shortly come to pass, and Jesus signified it to His servant John, having sent by His angel.
This light was not to be put under a bushel. "Blessed is he that readeth." The servants of Jesus Christ must serve Him in reading this prophecy, and they will have blessing therein. The servants of Jesus Christ must hear the words of this prophecy, and keep those things which are written therein, and they will have blessing in it.
We here see the character of the scene and circumstances in which we are working; the results of labor for Christ, and also the results of the toil of the men of this world, with its certain evil character throughout the age.
The servants of Jesus Christ are here shown the length to which Satan's power would be allowed to go; also the mischievous ways in which he would exercise it, but the entire setting aside of it in the end, and the establishment of the kingdom of Jesus Christ, and of his servants.
For the Time is at Hand.
The evil is so fast ripening that we must be ready to stand against its increasing power; and the purposes of God in blessing will so soon be accomplished, that the time of patient endurance will speedily close. The servants of Jesus Christ should keep this much before them.
John, to the Seven Churches which are in Asia.
Such is the form in which the servants of Jesus Christ are addressed-the seven, churches. There should be corporate character in our service, in each part of the field of labor. A perfect fullness of united testimonies for Christ. The saints in each place striving together for the faith of the Gospel.
There is another aspect also, of the servants of Jesus Christ, in which any individual may serve, whether there be a church or not; all that is addressed corporately to the church, is also addressed individually to him that hath an ear; and all the fullness of the promises are made to such in the character of him that overcometh.
Grace be unto you and Peace from Him which is, and which was, and which is to come.
In the epistles of St. Paul, " Grace and peace are from God our Father and our Lord Jesus Christ," for there the portion of the church in the Grace of God is specially looked at. Ministry of Grace to the church is the great object of the epistles; and God our Father and our Lord Jesus. Christ are presented in their special relationship to the saints.
But in the Revelation, when the servants of Jesus Christ are looked at as serving Him, in the midst of opposing powers, then we are ministered unto by Him which is, and which was, and which is to come. In verses 4-6 we have the aspect of the servants of Jesus Christ in this prophecy-the prophecy presents them in the connections here introduced.
In verse 7 we have the aspect of the world in this book.
Things and people around us are seen to rise and fall. Some are seen in their beginning, some in their progress,- and some in their end; but in all confusion and disorder, grace and peace are ministered unto us from Him which is, and which was and which is to come. The servants of this world are dependent on short-lived transient sustainers; the servants of Jesus Christ have to do with Him which is, and which was, and which is to come; they shall abide and their fruit shall abide.
And from the seven spirits which are before His throne.
The seven spirits which are before his throne are also the source of grace and peace to the servants of Jesus Christ.
In the churches addressed by the epistles of Paul, grace and peace are from God the Father, and from Our Lord Jesus Christ, and the Holy Ghost the comforter is dwelling in them, and so he abideth forever. But another ministration is presented to us here-not in us, but before the throne-the place of Almighty power. As Comforter, He proceeds from the Father; He dwells in us, and shows us the things of Christ. Because we are sons, God hath sent forth the Spirit of His Son into our hearts whereby we cry, Abba, Father.
The seven spirits are before the throne, the place of power and dominion; and thence, in Divine power, there is a ministry of grace and peace to the servants of Jesus Christ in the world.
And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the Prince of the kings of the earth.
Grace and peace are also ministered to the servants of Jesus Christ from Him as their Master, as first giving them an example that they should walk in His steps; then as their forerunner; and then as supreme over all the powers, surrounded by which they are serving Him.
When here in the flesh, He specially took the place of the faithful witness.
In resurrection, He is the first-begotten of the dead, our first-fruits.
He will soon be manifested in glory as the Prince of the kings of the earth.
While in these characters, He is the faithful man exalted in glory; yet as God over all, He ministers grace and peace to us.
We are the servants of Jesus Christ, as knowing Him in all this great and blessed range; and grace and peace are ministered to us from Him, according to what He thus is, that we may be sustained in HIS testimony, in His life, and in His dominion.
We are then led into communion with Jesus Christ in His work for us, in His goodness, and the ascription of glory and dominion to Him as blessing us thus.
Unto Him that loved us.
Christ begun with us in love. All that He did, flowed from His love. His love, from the beginning, marked His course toward us, while it never ends; for having loved His own which were in the world, He loved them unto the end. He never departs from His first love toward us; and He is jealous that we should not do so toward Him.
And washed us from our sins in His own blood.
In His death, Christ showed His great love to us: "Greater love hath no man than this, that a man lay down his life for his friends."
It is through His work for us in dying, that we have our standing before God as cleansed in Him. In this is our present blessing.
And hath made us kings and priests unto God and His Father.
The perfection of this blessing will be enjoyed in the day when He shall take His kingdom, and the saints reign with Him, as His priestly ministers of blessing.
Great is the sphere of His actings for us; and in this we should have communion with Him; in that which is past, present, and future: all is blessing in Him.
So far we have the servants of Christ in enjoyment in Him-His goodness toward "us"; but now others are brought in-" every eye" and "all the kindreds of the earth"; and this will be in sorrow-" they shall wail."
Behold, He cometh with clouds, and every eye shall see Him, and they also which pierced Him; and all the kindreds of the earth shall wail because of Him: even so, Amen.
When the coming of Christ. is spoken of in reference to the world, then His coming with clouds is mentioned; or at least, when His coming with clouds is mentioned, then His coining is spoken of in reference to the world.
" I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed" (Dan. 7:13,1413I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:13‑14)).
The coming of Christ with the clouds of heaven is here connected with His dominion and kingdom, and all people, nations, and languages serving Him.
This prophecy is one specially Jewish; and His coming to the world will be immediately in connection with His appearance to Israel; and it is the gathering of Israel from their dispersion that He is here promising, when " He shall send His angels with a great sound of a trumpet, to gather his elect from the four winds."
This was spoken to the high priest, and in reference to those around Him then.
They also which pierced Him.
The Herod and Pontius Pilate, with the people and Gentiles of the latter day, will be found in the beast and false prophet, with the kings of the earth and their armies.
All the kindreds of the earth.
The terms φυλη and γη which are so often used in Jewish connection, are both used in this book with a very wide range through the nations.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
As Christ's servant, mind not other powers: He was before them, and He will be after them. What He begins, He will also finish, and none will stay His hand; for He is the Almighty.
I John who also am your brother and companion in tribulation, in the kingdom and patience of Jesus Christ.
With this verse the first division of the book opens, as alluded to in ver. 19-"Write the things which thou hast seen." And it is important to see that it is not only as servants of Jesus Christ, but as suffering servants that we are contemplated here.
The present power of Christ's kingdom, connected with those days of tribulation and patience, is important here. It implies His right, and also the sustaining and controlling power that is exercised now, until His kingdom and patience will be followed by His kingdom and glory.
As the servants of Christ's kingdom, tribulations are our portion now-His tribulations; but when suffering for His name's sake, we must take it patiently. The servants of Jesus Christ cannot expect that the assertion of His rights, will be favorably received in this world; neither are they to expect a deliverance from these tribulations, but to exercise patience in them.
"Was in the isle that is called Patmos, for the Word of God and for the testimony of Jesus Christ."
Here John had the tribulations of Jesus Christ, because it was for the Word of God and for the testimony of Jesus Christ that he was in this isle. They who are companions in tribulation may not be suffering in the same place, or in the same way. And so says the Apostle Peter, "Knowing that the same afflictions are accomplished in your brethren that are in the world." But it is a comfort that it is the tribulation of Jesus Christ, and associated with his kingdom and patience. " Let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busy-body in other men's matters; but if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf."
But then while we are in Christ's tribulation, we are also in his kingdom, though in his patience too: and so the power of the kingdom, as to Christ's title, and the controlling hand of God, and the hope of the saints, are all presented in this prophecy.
That which is present is kept in connection with the beginning and the end. In this is the triumph of the servants of Jesus Christ. Very wholesome it is for His servants to have communion with Him in the beginning and the end; but poor, miserably poor, is that service which has its beginning short of Him, or its end in what will pass away. This leaven of carnal service, Christ's servants must watch against; and know the exceeding preciousness of what begins in Him, and the abiding blessedness of what ends in Him.
I was in the Spirit on the Lord's day.
Ἠ κυριακη ἡμερα, the Lord's day is opposed to ανθρωπινη ἡμερα, man's day.
In the Lord's day, the kingdom and patience of Jesus Christ are embraced as well as the kingdom and glory, and this is the difference between κυριακη ἡμερα, the Lord's day, and Ἠ ἡμερα Κυριου, the day of the Lord. A judgment and controlling power is now exercised by the Lord, while man is exercising his judgment, and putting forth his power. In the day of the Lord, He will be manifested. Now He is hidden, and therefore John was in Spirit, in the Lord's day: for it is not apprehended by flesh and blood.
When the mystery of Babylon was revealed, then he was carried away in the Spirit into the wilderness.
When the bride, the Lamb's wife, was shown to him, then He was carried away in the Spirit to a great and high mountain.
When the door was opened in heaven, then immediately He was in the Spirit.
So also in regard to the Lord's day, for Christ is not manifested now in His kingdom and patience.
They shut up John in the Isle of Patmos; but here he got enlargement of Spirit in the Lord's day, in which not only in his hope he was ministered unto, in the future manifestation of Christ's power, in the day when He shall be revealed; but also in his present place of trial he was ministered unto in the present power that now acts in judgment and control, but both are connected here.
And heard behind me a great voice as of a trumpet.
This voice had reference not to the day of Christ's manifestation in glory, but to His relation at that time to the churches, while much that is in it reaches on to the day of glory. He heard the voice behind him: The power of this voice, and of the things seen in connection with it in the churches, as also the things seen in reference to the world, as to the actings of the Lord, give to the present time the character of ἡ κυριακη ἡμερα.
Saying, I am Alpha and Omega, the first and the last.
In this great voice as of a trumpet, the Lord proclaims Himself as supreme. We know of nothing before Him, and of nothing after Him.
And what thou seest write in a book, and send it to the seven Churches that are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis and unto Philadelphia, and unto Laodicea.
The Churches are here first addressed collectively; for the things seen immediately relate to all, as the light of the world.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks.
In these seven golden candlesticks we see what the churches should manifest themselves to be in the world-for we should not show out the evil of our own flesh, but mortify it; and show out what we are in Christ.
In these seven golden candlesticks the evil of the flesh is not seen at all, or any peculiarities connected with places -but all pure and rich as gold, and shining as candlesticks in perfect order.
In their purity and value they were golden.
In their purpose, as the lights of the world, they were candlesticks. In their perfection and order, they were seven.
The voice that spake was Christ's voice; but the first thing seen when his voice was uttered, were the seven golden candlesticks, for it is in the churches that He shows Himself.
And in the midst of the seven candlesticks one like unto the Son of Man.
The churches are here seen, not in their heavenly calling, but as showing heavenly lights in the world, and Christ in the midst of them as the Son of Man; not only to sustain them in this service, but to judge them also as responsible to do what they were set up for the purpose of doing.
Christ is here seen, not in relation to the world, but to the church. He is in the midst of the seven golden candlesticks, doing what He does in reference to them, even though on the things outside them in some measure.
Clothed with a garment down to the foot.
The first thing noted is the priestly character of Christ in the midst of the churches, for He is their sustainer as well as their judge; and He judges them on the responsibility they are under, because of sustaining power in Him.
And girt about the paps with a golden girdle.
The girdle was also a part of the high priest's dress.
In these two things here enumerated in reference to priestly character, we do not find positive and immediate service in sustaining and presenting the churches in perfectness. This is so as regards the church above, but not as regards the churches below. They are set up in a dispensation with warnings of failure.
Still these emblems of priesthood are first noted.
His head and his hairs were white like wool, as white as snow.
In this He is as the Ancient of Days-for He is Alpha, and He is here in the churches as judge.
And His eyes were as a flame of fire.
In this judgment of churches the secrets of hearts are searched out; and the works are judged in connection with the affections of the heart.
It was not so in Christ's judgment of His disciples when he chose his apostles; and therefore Judas got in: but in this judgment the secrets of hearts are at once brought into account in everything; which is very momentous for us in our church service now.
And his feet like unto fine brass, as if they burned in a furnace.
Pure and undefiled in walk; he could bear no taint of the pollution of that woman Jezebel (ii. 18).
With perception of the most hidden evil, yet untainted in walk by any evil.
And his voice as the sound of many waters. Comprehensive power.
The whore who sat on many waters did not possess power, but was sustained by it; but not so here-his voice was as the sound of many waters, his word with power, combined and comprehensive (see Ezek. 43:22And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. (Ezekiel 43:2)). I think there is in this more the character of majesty than of judgment or positive power.
And he had in his right hand seven stars.
Ministerial power for the church.
And out of his mouth went a sharp two-edged sword. Judicial power (see chap. 2:16; 19:15).
And his countenance was as the sun shineth in his strength. Glory (see chap. 10:1).
And when I saw him I fell at his feet as dead.
In the person of the Son of Man as thus in the midst of the candlesticks, He is seen in His judicial power toward the churches, and that in which he will act toward the world; and therefore terror took hold of John.
With the sword of his mouth he will fight against those holding the doctrine of Balaam, and with it also he will smite the nations. Compare chap. 2:16 with chap. 19:15.
In His detection of the ways of that woman Jezebel, who calls herself a prophetess, He acts, as having His eyes like unto a flame of fire, and in going forth against the nations He is so displayed. Compare chap. 2:18, 23 with chap. 19:12.
He is seen in the midst of the churches, in character not now applied to their circumstances, as in having His face as the sun shining in its strength; this is definitely applied in its circumstance in chap. 10, when He sets His right foot on the sea and His left foot on the earth.
He is seen in the midst of the churches, not only in the characters in which He immediately acts towards them, or in which He will act, but also in those in which He will act on the world in which they are set up; and therefore the terror of this display.
But while in the fullness of His person He is thus presented as in the midst of the churches, yet to that individual servant who thus beholds Him He gives the purest evangelist presentation of Himself.
And He laid His right hand upon me, saying unto me, Fear not; I am the first and the last: I am He that liveth and was dead; and behold I am alive for evermore, Amen; and have the keys of hell and of death.
In this He presents Himself purely as our Savior. The might of His right hand is on us without fear unto us; for us there is no death because He ever lives, having once died, and now has power over death, such in our own immediate communion with Him He is to us, but as in the midst of the candlesticks we must know Him as there: He is in the midst or the candlesticks in characters that would terrify us to death, but for our personal fellowship with Him in His life. We must know Him individually as our life; or our corporate earthly dispensational place would be one of terror when we see Christ in His relationship to it, because of its responsibility to Him and failure in that responsibility.
The churches have been set up as golden candlesticks, but the gold has become dim, it has, been mixed with that which is not gold, and the light has been impure.
Write the things which thou hast seen.
The seven golden candlesticks, with one like unto the Son of Man walking in the midst of them, were the things that he had seen. That is, the churches set up in purity, to shine as the light of the world, with Christ walking in the midst of them in anxious care, having priestly garments, yet the manifestation of his person, being judicial as well as sustaining; dealing with them, not only as their sustainer, but as their judge; and this not only in corrective judgment, but in destructive judgment also, towards those that got in among them to hinder their testimony by corruption and deceit. As such toward the churches He would be known to us, while personally our Savior.
And the things which are.
In "the things which are" are included the actual state of these churches which had been set up in the purity and responsibility of golden candlesticks-the things which are unfolded how far they acted in that responsibility, and the dealing of the Lord with them accordingly.
In this He acts both as sustainer and judge. He owns all that is of Himself and disowns all that is not; He separates the precious from the vile, and gives blessings to any faithful individuals.
EV 2-3{This occupies chapters 2 and 3.
And the things which shall be hereafter.
EV 4{In these things the world is brought in. Chapter 4 commences with this portion of the Revelation. "Come up hither, and I will show thee the things which shall be hereafter;" and here we have embraced every creature that is in heaven, and in the earth, and under the earth. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest are the seven churches.
His immediate connection with the churches is noted here, and that in power towards them in blessing, as having the seven stars in his right hand.
Unto the angel of the church of Ephesus write.
While He walks in the midst of the seven golden candlesticks, He takes a very special cognizance of each.
The responsibility of the churches is addressed in the angels of the church, as being the-expressions of power ministered from His right hand.
These things, saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks.
As there is something special in the practical condition of each of the churches, so Christ presents Himself in a special aspect to each, meeting that condition, in all the fullness that is in Himself.
This fullness is presented in the things seen in chap. 1. All the exigencies that would arise were provided for from the beginning; so that when they arose, it was only to present that in Christ which was set up in Him from the first.
John saw Him walking in the midst 'of the seven golden candlesticks, and holding the seven stars in His right hand. In this His watchful care, yet with judicial power, He here presents Himself to the church of Ephesus, because their love was growing cold. His power is seen in exercise of care for them, holding the seven stars in His right hand; and He Himself, in careful interest, walking in the midst of the seven golden candlesticks, yet ready in judgment to remove a candlestick, if the light did not shine in purity, there finding what occupied Him in those pure expressions of His light. In the things of Ephesus, iniquity was abounding, and their love was growing cold; but He calls them into fellowship with that which is pure, and His interest in it. The golden candlesticks, Himself walking in the midst of them, and holding the seven stars in His right hand.
He would also thus lead them to consider not only what they do, but how they do it, because of the consciousness that His eye was upon them.
An authoritative tone of haughty judgment without love, is the result of losing the sense of our responsibility as servants in these things. Yet Christ speaks not here of either assumed authority or haughtiness, but approves of the judgment; but He cannot endure the departure from love.
I know thy works.
This is the first statement as to themselves, made to each church. They are all assumed to hold the place of servants; and therefore He is taking cognizance of what they are doing, be it right, or be it wrong; the same word is spoken: "I know thy works." In His claim on us as His servants, He tells us that He knows what we are doing.
And thy labor and thy patience
This combination of labor and patience is very needful in service, while active in the positive services you yourself do, yet patient in things you may suffer. See 2 Tim. 4:55But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. (2 Timothy 4:5). Also as being unwearied in service. See Rom. 2:77To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7); 1 Cor. 15:5858Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. (1 Corinthians 15:58).
And how thou canst not bear them which are evil. This, too, is a commendation; only it was accompanied by failure in love, for which nothing could make amends, in those who were giving light for Christ.
It is good to be righteous in our ways; but Christ will not own as His servants those who, while rigid in acts of righteousness, fail in love: "these ought ye to have done, and not to leave the other undone."
And thou hast tried them which say they are apostles, and are not, and hast found them liars.
Ephesus-Those who said they were apostles, and were not.
Smyrna-They who said they were Jews, and were not, but were the synagogue of Satan.
Pergamos-They who held the doctrine of Balaam.
Thyatira-That woman, Jezebel.
Philadelphia-They who say they are Jews, and are not; but do lie.
The Epistles to those churches in which there is no commendation, have no allusion to these special deceitful workers; as,
Sardis-Which had a name to live, and was dead.
Laodicea-Which was lukewarm, and neither hot nor cold. Satan raises up these special emissaries of mischief, where he finds faithfulness in Christ's servants most to prevail.)
This, too, is a commendation for righteousness.
And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted.
There is much painful toil and trial of spirit in these works of righteousness, and disallowance of evil; and this, too, is commended; only, while we see the commendation, let us also see what follows, and take warning.
Nevertheless, I have somewhat against thee, because thou hast left thy first love.
While righteousness disallows that which is evil, love goes out after that which is good.
While strong in our testimony against the false assumptions of evil persons, our hearts might decline in their warmth of affection toward Christ Himself; and get more occupied in that which is to be condemned in bad people, than in that which is to be loved in His own saints: and of this He says-I have it against thee.
Remember, therefore, from whence thou art fallen.
In the Epistles to the churches at Pergamos and at Thyatira, He commences His allusion to their faults by saying, " I have a few things against thee"; but in declension in love, the Lord does not speak of a few things, but "Remember from whence thou art fallen." The magnitude of this declension in His servants is a great one indeed.
And repent, and do the first works.
It is quite possible to have much activity in service, and that in toilsome, trying, and righteous labor, and yet to have love wanting; and when this is so, the word is " Repent." Continue no longer in such a course as this, but "do the first works"; that is, works of love. See 1 Thess. 1:33Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:3).
Or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
No righteous labor in testimony against evil, can compensate for the absence of love in those that are
Christ's lights in the world.
The law gave a testimony against sin; but it was accompanied with blackness, and darkness, and a tempest. Grace and truth came by Jesus Christ, and He is the Light of the world: in Him was life, and the life was the light of men. There was no life in the law. "He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him; but he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes."
It is very important to see how much righteous zeal against evil was in this church; and that while Christ commended it, yet He could not continue them as His light while works of love were wanting.
But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.
He still commends their abhorrence of that which is evil; for while He would bring us back to that from which we have declined, He would equally preserve in that wherein we are right. There is failure in testimony where love is exercised at the sacrifice of true righteousness, as at Thyatira; and there can be no true testimony in acts of righteousness in the absence of love, as at Ephesus.
He that hath an ear, let him hear what the Spirit saith unto the churches.
The churches are addressed as corporately responsible; but then they fail to act in that responsibility; and then individual responsibility is brought in.
No individual can say, "How can I act out as Christ's servant, when the churches are so heedless of His words?" for the answer is, " If the churches do not act out, then do so yourself." If love has failed in the church, see that it does not fail in you; and if the church does not repent, see that you yourself do repent, and then the promise is made to you.
To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
While the epistles are in the first instance addressed to the Churches corporately, and afterward made applicable to individuals, this is not the way in which the promises are presented. They are at once presented to the faithful individual, " To him that overcometh."
The several promises to him that overcometh are the subjects of detail in the four last chapters, where we see that the future glories of the Church, when taken to the Lord, are the subjects of promise to the faithful individual now, in the corporate failure of the Churches now.
Ephesus.—Compare chap. 2:7 with chap. 22:2.
Smyrna.-Compare chap. 2:11 with chap. 20:6, 14.
Pergamos.-Compare chap. 2:17 with 21:7.
Thyatira.-Compare chap. 2:26-28 with chap. 19:11-16, and chap. 22:16.
Sardis.-Compare chap. 3:5 with chap. 19:8, 14.
Philadelphia-Compare chap. 3:12 with chap. 21:2.
Laodicea.-Compare chap. 3:21 with chap. 20:4.
I do not say that there is no promise made to him that overcometh that is not verbally expressed in the four last chapters, but it is a very positive witness of the exceedingly blessed place of individual faithfulness, while in the midst of corporate failure that the promises to him that overcometh, embrace within them those things which are the chief glories of all the saints in the closing chapters.)
The individual who is faithful in the midst of corporate failure now will have his portion in corporate glories by and bye.
Man at his fall was driven out from the paradise that was in Eden, lest he should put forth his hand and take of the tree of life; but now, in the new creation, the tree of life, in the midst of the paradise of God, is the portion of the faithful in Christ Jesus.
And unto the angel of the Church in Smyrna write; These things, saith the first and the last, which was dead and is alive.
This presentation of Himself, He also takes from the things which John had seen.
When John fell at His feet as dead, he was restored by the words, " Fear not, I am the first and the last; I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the keys of hell and of death."
This same presentation of himself is made to the Church at Smyrna, to draw their thoughts away from those who can kill the body and after that have no more that they can do.
There is a much deeper question of death, and from it there is entire deliverance in Him; the other is a light affliction and but for a moment.
I know thy works, and tribulation, and poverty, but thou art rich.
Tribulation and poverty, as the results of faithfulness to Christ, are very precious badges in his servants. With the present trials of them He has sympathy in saying "I know"; but to the deeper blessings He leads on in contrast by saying, "but thou art rich."
And I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
While Christ knows in sympathy the trials of His servants with their deeper blessings: so does he also know the false assumptions of wicked people and their real state.
Fear none of those things which thou shalt suffer.
It does not follow that, because the Lord knows the tribulations and poverty of His people, and sympathize with them in it, that, therefore, he is about to deliver them from it now in the flesh: he assumes it to be their portion, but says, "Fear not." These words from Hit tell us at once how harmless the suffering is, while a. the same time they warn us against the weakness of the flesh.
Behold, the Devil shall cast some of you into prison, that ye may be tried.
He would also lead us away from thoughts after the flesh, by showing us the source of the trouble in our spiritual enemy. While as a matter of fact, men cast them into prison, yet men are lost sight of in it, and the devil is presented as doing it. It was under his agency it was done. And then there was a great end in it all " that ye may be tried." " That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ " (1 Peter 1).
And ye shall have tribulation ten days.
If tribulation is the portion of the faithful, they have this consolation, that it cannot last long: he who allows the tribulation, also measures the period of it.
Be thou faithful unto death, and I will give thee a crown of life.
All the associations of life with a natural man are followed by death: With a saint, the order is the reverse: resurrection-life is life from the dead. He who has eternal life has passed from death unto life. We mortify the deeds of the body and live. If we be dead with Him, we shall also live with Him. It is in this same order of association that the faithful are sustained in reference to them that kill the body, and after that have no more that they can do.
Some of the richest promises come in to meet us in the places of greatest trial in the flesh.
He that overcometh shall not be hurt of the second death.
Such is the promise to the faithful individual who hateth his life for Christ. Life in the flesh at the surrender of Christ would be indeed a curse; but Christ is in Himself all blessing, though at the surrender of all things.
The men of this world have death, and death the second death. The faithful in Christ, who die with Him or for Him, have all in life.
We have no promise of deliverance from trial in the flesh; but we look on to our great deliverance in Christ.
And to the angel of the church in Pergamos, write; These things saith he that hath the sharp sword with two edges.
This sharp sword is presented in this book in the aspect of positive judgment, as to its exercise. "I will fight against them with the sword of my mouth" (ver. 16). "And out of his mouth goeth a sharp sword, that with it he should smite the nations" (chap. 19:15).
The servants of Christ are led into fellowship with Him in this, that they may be righteous in the disallowance of evil-in not owning that in His church which He will smite and judge.
I know thy works and where thou dwellest, even where Satan's seat is.
This is not said in the way of censure but of sympathy: it refers to the world: and they were not of the world. If there is anything peculiarly trying and difficult in the circumstances in which we are, He takes cognizance of such things, and lets us know it.
And 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.
The Lord never loses sight of the trying circumstances under which any fidelity towards Him is shown.
It is very precious to see in what apparently little things the Lord makes great recognition of the faithfulness of His servants.
"Holding fast His name"-"Not denying His faith." Things which the humblest believer, in the place least thought of, and making very little show, would be found in. We would say it is but a very little this, that one of Christ's servants should not deny His faith. Well be it so. He can own faithfulness in a very little; only let it be faithfulness to Himself. That which in itself is a very little thing, may have some special testimony in it, because of the circumstances of trial under which it is done. This is never lost sight of by Him.
But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication.
We are answerable to Christ as His servants, not only for what we hold ourselves, but for what the people hold who are amongst us.
Those who held the doctrine of Balaam were not persons merely walking inconsistently, who made a profession in words, and walked contrary to it, but their sin was that they held a false doctrine-the doctrine of Balaam. They maintained as a doctrine what would stumble the children of God in their wilderness pilgrimage, what would associate them with idols, and cause them to indulge in sinful lusts. Such was what Balaam taught, and such was the doctrine which these persons held.
The doctrine of Christ will keep us in His way; all other doctrine will stumble us therein.
He who has fellowship with those things which are ministered to the idols of the heart, eats those things which are sacrificed to Idols; and then to hold this as a principle is to hold this doctrine.
The word is whether you eat or drink, or whatever you do, do all to the glory of God. But then when things are sought after, and indulged in that are not at all to the glory of God, and cannot be, and this is maintained as a doctrine; and not as a failure and a sin to be repented of, and a thing to be given up: then the church is chargeable for those it has among them. Covetousness is idolatry; and they who would justify it, hold the doctrine of Balaam. " The love of money is the root of all evil, which while some have coveted after, they have erred from the faith." When the faith is erred from, then an idol is set up: such is the result of love of money; but when such is justified, the doctrine of Balaam is held.
A man may make his belly his god, and he may do this in minding earthly things, and he holds it as a principle, and thus holds the doctrine of Balaam (see Phil. 3:18, 1918(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) (Philippians 3:18‑19)). All the apostle could do for such, was to shed tears over them, for they were enemies of the cross of Christ, and their end was destruction.
And so idolatry is connected with fornication in the doctrine of Balaam: because it is the flesh bowing to some false object, and getting the gratification of its own lusts thereby.
In the special character of the church is that of a chaste virgin for Christ, having ardent affections, but pure towards Him (see 2 Cor. 11:22For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. (2 Corinthians 11:2); Matt. 25:11Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. (Matthew 25:1); Rev. 19:7; 21:27Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. (Revelation 19:7)
2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Revelation 21:2)).
Our bodies are Christ's members, and they cannot be made the members of a harlot.
It is thus that their sin is put in contrast with every sin. And so when the decrees were given at Jerusalem, in which offense to the Jews and to the Gentiles and to the church of God was to be avoided, the prohibition in reference to the Jews, was from things strangled and from blood, for Moses of old time hath in every city them that preach him, being read in the synagogue every Sabbath day. The prohibition in reference to the Gentiles, was from things sacrificed to idols; so that if any of them that believed not invited a saint to eat with him, he might eat what was set before him, asking no questions for conscience sake; but if any man said, " This is offered in sacrifice unto idols," then for his sake that showed it, and for conscience sake, he should not eat it, for the earth is the Lord's (not the idol's), and the fullness thereof." But the prohibition in reference to the church, was from fornication, and therefore here it is not " conscience, not thine own, but of the other," but their own conscience in its fullest sense.
It is well here to observe the care of the Spirit of God to keep us from temptation in our services for Christ. When Timothy is directed how to: intreat old men, young men, old women and young women, it is added in the latter case "with all purity,' for he should "flee youthful lusts."
When Titus is directed what he should teach to the aged men, the aged women, and the young men, he is not told to teach the young women, but to teach the aged women, that they may teach the young women.
When the elect lady and her children are addressed in an epistle, the Holy Ghost chose the elder to do so; and also under that designation, all they that love the truth are associated with him in his love to the elect lady and her children, in the truth and for the truth's sake.
So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.
The moral force of the evil in this doctrine is, that Christ hates it: that is enough: they who hold doctrines that Christ hates, should not be among His servants seeking to know and do what He loves.
Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
When the Lord has anything against us, then His word to us is, Repent. He leads us into fellowship with His own mind, that we may in all things walk therein. He says, "I am coming unto thee, and I will fight against them." He does not say, "I will fight against thee," but "I will fight against them": and we should not have them in the church against whom we know that Christ is coining to fight.
He that path an ear let him hear what the Spirit saith unto the churches.
The individual call is again repeated; one single individual can take to himself what is said to all the churches. Christ will commend any faithful servant that holds fast His name, and does not deny His faith; and He will specially own it in circumstances of great opposition: but He has it against any individual servant of His, to have with Him, those holding the doctrine of him who taught how to stumble God's children in their course, turning them to idolatry and to lust, or any doctrine which Christ hates. Any faithful individual should know that he should not go contrary to the mind of Christ, by joining himself with those with whom the Lord will fight.
To him that overcometh will I give to eat of the hidden manna.
The faithful are here led away from the sin of Baalpeor with its results in judgment, to the divine blessings of the true Israelites-the bread from heaven-the memorial of which was reserved in the ark and brought into the holiest, where he that overcometh shall have his portion.
And will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
All names connected with our circumstances or condition in this world shall pass away. If any man be in Christ-creation is new-old things are passed away, behold, all things are become new-and so the name given to him. The conception of this blessedness is only known to him who is the possessor of it, as made partaker with the Spirit of God. Now are we the sons of God, but the world knoweth us not, because it knew Him not. There can be no fellowship in the things of God between any save those that have the Spirit of God.
And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.
The character in which the Lord here presents Himself, is one to meet the necessity of the church, though, this necessity being evil, He does not allude to it until He first commends what is worthy of being commended. His eves are like a flame of fire to search the hearts and the reins (see ver. 23); and therefore the name of prophetess is of no avail, if there is not also a heart answering thereto.
His feet in their purity contract no defilement from the evil which His eye discovers, or which He acts in judgment upon.
While presenting Himself in character to meet the evil of the church, He yet approaches that evil in a gracious recognition of all that was good.
I know thy works, and love, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
When owning what was to be commended, the first thing that the Lord mentions is their love. It is the most precious manifestation of Christ in His servants. At Ephesus, where they had departed from their first love, they are commended for their "labor" κοπος; but at Thyatira, where their love was pre-eminent, they are commended for their service-διακονια. It was in this church, where love was foremost in their works, that faith is also noted; so at Thessalonica, " Your work of faith and labor of love "; at Ephesus it was not so. Where love was wanting declension is marked, but where love prevailed, there all was in progress; at Ephesus, they are all called to do the first works; at Thyatira, they are commended that the last were more than the first.
Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
While the church at Thyatira was abounding in love, they failed in the exercise of strict righteousness: at Ephesus it was the very reverse, showing us the danger we are in of so holding one part of the mind of God as to neglect another, and specially in the maintenance of both righteousness and grace.
Where love abounded, He says, "I have a few things against thee"; but where love was wanting, though acts of righteousness were there, he says, "Remember from whence thou art fallen, and repent and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place except thou repent." And here we see the force of the teaching in 1 Cor. 13, "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass or a tinkling cymbal," &c., &c. Yet it is important to see, that in the greatest extent of love, evil should not be tolerated. "Abhor that which is evil, cleave to that which is good."
Our responsibility to Christ extends itself to His servants. Whatever affects them should be of concern to us.
It is unfaithfulness to Christ to sit quiet and do nothing, while a false teacher seduces and corrupts His servants.
The servants are His, and in faithfulness to Him there should be a righteous interference. This would be called a controversial spirit to act in, and contrary to love; but Christ finds fault with those whose love He commended, for suffering a false teacher to draw his servants aside. There is no amount of positive service on our own part that would warrant a passive acquiescence when Christ's servants are drawn away from Him by any. That woman Jezebel might say they were her servants; but Christ claimed them as His, and His claim is the warrant for any who serve Him to act on.
Christ's servants should be an easily recognized people, and the special care of those who own Him.
That woman Jezebel.
Jezebel of old was not one of the people of the Lord; she was the daughter of Ethbaal, king of the Zidonians.
When Ahab married her, he then went and served Baal, and worshipped him. He surrendered the authority which was proper to him as the Lord's anointed, and yielded it up to Jezebel, who as the woman, and his wife, should have held the place of subjection; and therefore we read of " Jezebel's table." Jezebel should have had no table, it should have been Ahab's table. Jezebel slew the prophets of the Lord, while four hundred and fifty prophets of Baal and four hundred prophets of the groves ate bread at Jezebel's table. She was characterized for her whoredoms and her witchcrafts.
And I gave her space to repent of her fornication, and the repented not.
The church is responsible for suffering the seduction of Christ's servants by that woman Jezebel, while at the same time he waits the hour of judgment as regards herself, giving time for repentance. As regards her effect on the servants of Christ, the church should give no time at all; as regards her own repentance the Lord does give time, but Jezebel is unrepentant. But while he gives her time for repentance we should not give her time to seduce.
The lengthening of the Lord's time to repent, only made the evil of the church the greater, in their continuing to suffer the seduction of Jezebel to go on. The Lord shows us that His long-suffering with those in an evil course, is not because He makes light of it, but because he gives time to repent; and then judgment will • come.
Behold I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
Evil will never be allowed anywhere. In the cross of the Lord Jesus Christ, He suffered the judgment of sin in making atonement; the servants of the Lord endure judgment in His chastenings; and the world shall endure judgment in its condemnation. But in chastening it is, " If we would judge ourselves we should not be judged; but when we are judged we are chastened of the Lord, that we should not be condemned with the world " (1 Cor. 11:31,3231For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. (1 Corinthians 11:31‑32)).
And I will kill her children with death.
There are two classes spoken of in reference to Jezebel, Christ's servants whom she seduced, and Jezebel's children. Of these latter there is no hope at all: Christ makes no claim to them at all. Of the one He says, "my servants," of the other He says, "Jezebel's children." The church, is not held responsible for suffering Jezebel to teach her on children, but for suffering her to teach Christ's servants. Her children were unconverted people, who did not know Christ at all. But His servants, who owned Him, and were hindered from serving Him through the seduction of Jezebel, became at once the responsible charge of the church. Of Jezebel's children He says, " I will kill her children with death." We should distinguish in those who are connected with false teachers between Christ's servants who have been drawn aside; and the unconverted people who do not know Christ, having nothing in them better than this false teaching.
And all the churches shall know that I am He which searcheth the reins and hearts.
The judgments of the Lord will prove that whatsoever a man soweth that shall he also reap, and that no false pretenses can escape Him.
And I will give unto every one of you according to your works.
Jezebel's children will be killed with death, for they are not God's children; but none of those that are Christ's will be killed with death, though their works may be burned, and they themselves suffer loss; but this is individual-" every one of you,"-whether they be works of love, and faith, and patience, on the one hand, or on the other hand, a suffering of that woman Jezebel, or a yielding to her in all cases, whether in reward or suffering loss, it is I will give unto every one of you according to your works.
But unto you I say, and unto the rest in Thyatira, As many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
There are two things commended here. The not having this doctrine, and the not knowing the depths of Satan, as they speak. There is much blessing in, while being wise concerning that which is good, in being simple concerning evil; to stop our ears from hearing of evil. We should keep false doctrine at a distance from us, when once we know it to be such: if the things to be known are the depths of Satan, it is good that we should not know them.
He says, I will put upon you none other burden; but that which ye have already, hold fast till I come.
Consistency in holding what we have, is the thing urged in a time of declension and failure. "Continue thou in the things thou hast learned." It is by holding fast what we have already, that we shall be kept in the ways of Christ. False doctrine will oblige you to give up something that you have already got, and this you cannot do: the point of safety is in holding it fast; and that as waiting for the coming of the Lord, as connecting all results with that day.
And he that overcometh, and 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 the vessels of a potter shall they be broken to shivers: even as I received of my Father.
The servants of Christ have their conflict now in keeping His works, when others are doing their own will. They have their place in patient service now; by and by they will rule: we keep His works now, and then we shall rule in His dominion, our place will be, not among the nations whom He shall rule, but with Him in His rule over the nations: the powers of darkness now being exercised over the nations (see chaps. 3:10; 11:18; 13:7; 18:3); but the saints taken out from them (chap 7: 9).
And I will give him the morning star.
Christ Himself is the morning star (see chap. 22:16). He Himself the portion of His people; and they in union with Him participating of Him, and transformed into His likeness.
He that hath an ear let him hear what the Spirit saith unto the churches.
It is well always to have in mind how individual these epistles to the churches are. If the church is commended for its love, so will any faithful servant of Christ; and if He cannot own it in the church, He will own it in the individual, and make the promises to him that overcometh his portion; so of his faith and patience, and his progress in devoted service, the last works being more than the first. But that which is the failure of the church, is also the failure of the individual servant. He should feel himself responsible for not suffering Christ's servants to be seduced by that woman Jezebel. Not 'only should we be active in our own services for Christ, but we should seek to hinder the effects of false teaching on others, and seek to deliver them from it. But at such a time, we should be very watchful to hold fast what we have. When seeking that others should let go what that woman Jezebel has taught them, we should see that we ourselves let go nothing that Christ has taught us.
And unto the angel of the church in Sardis write; These things saith He that hath the seven spirits of God, and the seven stars.
Christ tells this church what He had when about to tell them what they had not. The evils here alluded to were in the heart of the Church itself.
I know thy works that thou host a name that thou livest and art dead.
It is not like Pergamos, " Thou hast there them that hold," etc., or like Thyatira, "Thou sufferest that woman Jezebel"; but the evil is immediately personal, "Thou art dead."
There is no commendation at all to the church corporately. There are no particular evil persons alluded to here; but the fearful state of the church itself is dwelt on. A name to live is of no use, for Christ has the seven spirits of God, detecting, and yet providing for that the absence of which they detect.
Be watchful and strengthen the things which remain; that are ready to die; for I have not found thy works perfect before God.
Christ gives up nothing in the church that savors o f Himself; even as He owns nothing that does not.
When death had set in on the -Church, yet while there were things remaining and ready to die, He says, Strengthen them. And to this, I think, he applies Himself as having the seven spirits of God and the seven stars.
Remember therefore how thou hast received and heard, and hold fast, and repent.
There is a manifestation of death coming in, in not keeping what we have got. There is an awakening call to the sense of what had been received and heard, together with a call to hold it fast, and repent. They were letting go what they had received and heard. In other places Satan had been introducing error: but here he was taking away the truth. "Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall abide in you, you also shall abide in the Son and in the Father."
If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
It is only in the energy of life that we can watch and wait for the coming of the Lord: "When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye brethren are not in darkness that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night nor of darkness. Therefore let us not sleep as do others, but let us watch and be sober" (1 Thess. 5:3-63For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 6Therefore let us not sleep, as do others; but let us watch and be sober. (1 Thessalonians 5:3‑6); see also Luke 12:35-48; 21:34-3635Let your loins be girded about, and your lights burning; 36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. 41Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43Blessed is that servant, whom his lord when he cometh shall find so doing. 44Of a truth I say unto you, that he will make him ruler over all that he hath. 45But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:35‑48)
34And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35For as a snare shall it come on all them that dwell on the face of the whole earth. 36Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. (Luke 21:34‑36)).
Thou host a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white, for they are worthy.
The few, in contrast to those that were dead, are marked by undefiled garments. The energy of life will, always be in a clear course. The Lord would not come as a thief on those who had clean garments; for He associates their hope with their present walk. " They shall walk with me in white." So also this association is marked in the reverse order in the Epistle of John, where our hope of being like Christ is connected with purifying ourselves now. 1 John 3:2,32Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:2‑3), " When he shall appear, we shall be like him, for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure."
He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life; but I will confess his name before my Father, and before His angels.
To the faithful individual the promise is sure. Christ will not be ashamed of him, when those in the midst of whom he may now be, shall be all disowned.
He that hath an ear, let him hear what the Spirit saith unto the Churches.
To have a name to live while dead, is a testimony that is very individual.
To be watchful and to strengthen things remaining and ready to die, is a service very worthy of any individual servant of Christ. To remember how we have received and heard is very personal to each of us. To walk with undefiled garments is never unheeded by the Lord, wherever any one is found doing so; and to such a one the promises are made.
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 shutteth; and shutteth and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it.
He leads them into fellowship with Himself; and power for service in increased blessing. The key David pertains to the earth; it is now used in opening doors for service as in Acts 18:9,109Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. (Acts 18:9‑10). The keys of the kingdom of heaven open the blessings there to the heart and conscience: the key of David opens the opportunities of testimony to the people in the earth. This latter key Christ did not give to his disciples, as he gave them the keys of the kingdom of heaven; but he has it, and opens the door, and no man can shut it.
They are commended for having a little strength: strength is our portion in Christ, as His servants, and we are responsible for having it, and not weakening and wasting it, while we are also dependent on Him for it. He will give us an opportunity of using in service the strength we possess. We here see the strength first, the open door after. Christ's servants in the possession of strength: and then Christ Himself opening the door.
And hast kept my word, and hast not denied my name.
The open door is also connected with our personal faithfulness to Christ Himself, in regard to His word and His name.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
While it is the Lord who opens the door for ones so it is He who shuts it against another. He will make false people to be ashamed of their own pretensions, while conscious of, and acknowledging the righteous stand of the true servants of Christ.
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 by them that dwell upon the earth.
The character which Christ gives to His word now as the word of patience, is very needful for us to mark. It is in the patient keeping of His word, walking by faith, and waiting His time, that the endurance of His servants is manifested. The seed on the good ground brings forth its fruit with patience, because under the same trying circumstances, as those of the seed of stony ground, and the seed among thorns, only in the one case there are those who are not offended by tribulation or affliction for the Word's sake; and in this is their patience: neither are they choked by the deceitfulness of riches, or by pleasures or cares, while temptations to all these things have to be endured.
This hour of temptation is, I believe; the strong delusion sent in judgment on those who received not the love of the truth: from it Christ will keep his own people, manifested as such by keeping the word of His patience; as the Apostle marks the contrast in 2 Thess. 2, "God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth.
Behold, I come quickly; hold that fast which thou hast, that no man take thy crown.
While it is very definitely told us that we have need of patience, it is also told us that it is but for a little while, "Behold, I come quickly;" and on this, a call to increased steadfastness is founded, " hold that fast which thou hast": and in doing so we are led into communion with the result, "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.
He that has a little strength now will be a pillar by and by; as they that keep their garments clean shall walk with Christ in white. There is a connection between our position of faithfulness to Christ now, and our place in glory hereafter. They are not of those things that we brought with us into this world, and that we shall not carry out, but they are of the things freely given to us as in Christ; and these we shall not lose.
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.
Permanence is marked by Christ's writing. The glory of that which is written is according to the word now kept.
He that hath an ear, let him hear what the Spirit saith unto the churches.
The individual blessing of what is said unto the churches is ever repeated. To the faithful individual the open door is given. In him a little strength is owned. Whatever other people may do, one faithful man may keep Christ's word, and not deny His name. False pretenses will be brought to nothing in the presence of a faithful servant of. Christ, while Christ's love to such a one shall be openly manifested. One godly man can keep the word of Christ's patience, and knowing that a crown is his portion, be must hold fast that he has.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true Witness, the beginning of the creation of God.
Christ presents Himself here in connection with the value of His word, and as having all true standing flowing from Him as the beginning.
The very opening expressions in reference to the person of the Lord Jesus Christ, in chap. 1, are those which are set before this church, in its miserable state.
If any testimony comes in save Christ's testimony, or any beginning is owned save in Him, the result will soon show itself.
I know thy works; that thou art, neither cold nor hot.
A profession of Christ without a full consciousness that all we have, and all we are, is of Him alone, will show itself thus in being "neither cold nor hot." This is what Christ will not endure.
I would thou went cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
It is most dishonoring to Christ that He should not be everything with those who own Him to be anything: and this He will assert in the strongest way; such being disgusting to His heart, and not refreshing.
Because thou sagest, I am rich, and increased with goods and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.
Want of zeal towards Christ springs from thinking that we have something in ourselves without Him. In any state save what we are in Christ, we are wretched, and miserable, and poor, and blind, and naked. He must be our beginning in everything: all that we had, and were before we got our place in Him, is as dung: there we could not be rich and increased with goods, and have need- of nothing: yet this is what many say who yet profess His name.
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich: and white raiment, that thou mayest be rich: and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve that thou mayest see.
Christ presents Himself to them as the full source to meet them in all their misery, as poor, uncomely, and blind. When He rebukes because of a false assumption, it is as having that in Himself which supplies real blessings.
As many as I love, I rebuke and chasten: be zealous therefore and repent.
These epistles are addressed to none who are disconnected with Christ's name as in the church. The solemn responsibility to testify for Him in service, is ever declared in tender love.
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 individual access of Christ to the heart, and the comforting communion with which lie refreshes, are here urged.
The churches of Sardis and Laodicea, where nothing was approved of in the churches, are the two where the faithful individuals are looked after; at Sardis the "few names," and at Laodicea "if any man."
To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father in His throne.
Where there were those who said they were rich, and would thus reign as kings without Christ, after exposing their poverty and misery, with His fullness to meet it, He here presents His throne as the portion given of Him together with Him, to him that overcometh.
Christ's throne could not be the object of hope to any save those who are rich in Him.
When he humbled himself here, His Father was all fullness to Him; and now in humbling ourselves He is all fullness to us.
He that hath an ear, let him hear what the spirit saith unto the Churches.
It is a very individual evil to be lukewarm and neither cold nor hot. In such a state Christ says to any of us, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich. It is in what we have in Him and from Him that any of us are rich. If others who confess His name are not true to Him in this, let not that be an excuse for any one who has an ear to hear.
If others who are lukewarm towards Christ, are ready to expose their own shame, because of not being clothed in His white raiment, let our righteous habits given testimony that we hear his reproof of the evil, and that we are partakers of blessings in Him.
If the lukewarm servants of Christ are very dark in their spiritual perceptions, let not that be an excuse for any faithful individual; for him there is light, and he should walk therein.
If there were not two or three meeting in His name, that He might be in the midst of them, he will yet enter into him who hears His voice, and will sup with him. And to reign with Him on His throne is the portion of him that overcometh.