The tone of the epistle to Philadelphia must, I think, confirm the idea presented as to Sardis, that in this portion (Rev. 3) we have not so much the early church, or that of the middle ages, but what is found, or is developed, in modern times. Sardis is the beginning of this: a state of things not marked by flagrant evil, but by one sad and fatal characteristic—it is negative. Any fair persons, who have thought deeply on what is called Protestantism, must know that this is the sorrowful thing which we, who have been Protestants and thus share its shame, have to acknowledge. Men stand up too much, at least too self-complacently, for certain controversial points, which hide, in a great measure, their own wants and failures; they pride themselves on keeping apart from certain evils, such as the supremacy of the pope, the infallible authority of the church, the worship of the Virgin, saints, and angels, the doctrine of the mass, purgatory, &c. Supposing that there were all orthodoxy as to these, there might be a thousand evils of another character; and together with outward correctness, the heart be thoroughly away from the love and honor of the Lord. This is precisely what we saw in Sardis—a name to live, but yet dead. As in Israel, when the Lord was on earth, the old idolatry had passed away, the unclean spirit had left the house, and had not returned; so the swept and garnished condition of the house answers to that which follows the Reformation. But we must distinguish between that and the work which God gave the Reformers to do. Let none speak disparagingly of these men, whether Luther or others. But while God was working in that great movement, it would have been better and holier if they had left earthly governments to their own proper functions. No doubt, their patrons spared them persecutions and secured them honors, which, instead of helping God's work on, proved a great hindrance. And so, when the fervor of first zeal had passed away, the state of things corresponds with Sardis.
In Philadelphia, we have something totally different. The first thing that strikes us is not what the Lord does or has, but what the Lord is Himself. If there is anything that delivers from mere dogma, with all its chilling influences, it is, I apprehend, the person of the Lord appreciated in any special way. And this I see in the epistle to Philadelphia. The Lord here presents Himself personally more than in any other of these epistles. It is true He is said to have the key of David; but before anything appears about this, He says that He is the Holy One and the True. In the other epistles we do not find the Lord characterized in the same moral point of view. This is, in my opinion, what the Lord has been working in God's children during late years. The impulse given to evangelization by the spread of Bibles and missionary efforts has marked it outwardly; but inwardly the sense of ruin has been used of the Spirit to lead the saints to the word, and hence to a fuller appreciation of the person of Christ—the only object in which we can rest, through the Holy Ghost, as He was God the Father's when He walked on earth.
There is something very beautiful in the way in which the grace of the Lord operates, after the epistle to Sardis, which was in a dead worldly state Christ made Himself known; and He is the resurrection and the life. And what can give new life, put the church in its proper attitude, or bring a remnant to the walk and sentiments which become a time of ruin, but the Lord presenting Himself personally? This is characteristic of John's gospel; the person of Christ in His rights, not only humbling Himself to death, but baptizing with the Holy Ghost, in the activity of gracious power which is suitable to His glory. The first portion of it brings His person before us; the second, the other Comforter, whom the absent Lord was to send down from heaven. It is beautiful thus to see the place that John's gospel has in the scriptures of God. It was written very late, the last of all the gospels, and suited to a day of declension. There is no question of Jerusalem or of the Jews, as the immediate object of God, even in the way of testimony. They are noticed as a people outside, whom God has nothing to do with for the time. Hence the Lord speaks of the passover as a “feast of the Jews,” Sc. In Matthew, on the contrary, there is the recognition of Israel for the truth of God. The boar out of the wood may waste, and the beast devour, but it is Israel's land still; and Jerusalem is called the holy city, even in connection with Christ's death and resurrection In John all that is at an end. Not only had Jerusalem and the Jews forfeited all claim upon God, having departed from Him as Jehovah, and the law and the prophets, but they had rejected Christ; yea, and when the Holy Ghost came, they rejected Him too, and would not listen to Him any more; so that there was no resource. God had manifested Himself in every possible way. No manifestation of God, where man was under law, could do any good. Individuals laid hold of God's grace all through, but the nation was under law. The gospel of John starts from this point, that all was darkness, and there the True Light shines though the darkness comprehends it not. In Him was life. This ever remains true, though He may deal judicially here.
But to return to these churches. There had been declension from first love, suffering from heathen power, Satan tempting through the power of the world, Jezebel seducing to idolatry, and, in short, every kind of evil commerce with the world, with persecution. But now we find a modern state—outward cleanness, but the heart given up to itself. (See 2 Tim. 3) Sardis gives us this picture: some walking purely, but there was no such thing as the heart throughly subjected to the Lord. But will He be content with this? The Lord mast raise up a witness for Himself; and the only way whereby He makes a person an adequate witness for Himself is by presenting Himself to the affections. The moment we see the Lord Himself, there is strength to serve Him with gladness.
Here the Lord, disgusted with the state of Sardis, comes, as it were, saying, “I want to have the heart—I must have it.” He removes the veil, brought in through the sin of the professing Church. When they see that blessed One, so to speak, a little nearer, there is a state that answers (but oh! how feebly) to His desires for their heart, and it will be made good without fail, when we shall see Him as He is.
“Thou hast a little strength.” It is not the way of God to produce great strength at a time of general ruin. At the era of the return from the Babylonish captivity, the Lord wrought in great grace. There was no outward power; on the contrary, they were so apparently contemptible, that it was the taunt of their enemies, that a fox could jump over their wall. But we find the same sort of spirit as in Philadelphia. They build no fortification to keep out the Samaritans, (the Lord was a wall of fire round about them,) but the first thing they erect is an altar to Him. The Lord was the first object of their hearts. If He was their wall, they could afford to wait before building another There was no such thing as the angel smiting the first-born, no miracle wrought on their behalf, not a word about plagues on their enemies; but “my Spirit remaineth among you, fear ye not.” Whenever Israel were afraid of their adversaries, they had no strength but in looking to the Lord, they forgot enemies. When we lean on Him now, it strikes more terror into the hearts of those who are against Him that anything else. When the heart is true to the Lord, that tells upon the conscience of others. What joy that the Lord's heart was towards them! It is this which produces proper feelings towards Him and towards one another. The very name of this Church is significant of the relationship which He had established; but it is also important to remember that it is a holy relationship we bear to one another. While it is certain that those who care for one another's heavenly interest will not be careless otherwise, still the Church is not a club, where men may be ready to help on each other, right or wrong. This would be Chartism or anything rather than the brotherhood of the Lord. The first words are the key to the whole. “He that is holy, he that is true (ver. 7).” Look at the first epistle of John. The expression is not often used about the Lord, but we find it there. In the second chapter of that epistle, speaking to the little ones of the family of God, it is written, “Ye have an unction from the HOLY One, and ye know all things.” He that is holy, He that is true, has all for them. There might be weakness, but He has the key of David. In the genealogy of our Lord in Matthew, we find the expression, David “the king,” not Solomon the king, or any other; because David is the person who first characterized royalty in Israel. He was the man according to God's own heart. And as for David walking in faith, no difficulties could stand in his way. True, the type was imperfect—no type is perfect, because it is not Christ, though it may be a witness of Him. We see the failure of the man; but where the power of God wrought in David what was bright, and blessed, and good, we have the germ, as it were, of that which we see fully in the Lord. The “key of David” represents administrative power, the means of access to whatever he possessed. Thus it is said, (Isa. 22) “the key of the house of David will I lay upon his shoulder; so he shall open and none shall shut,” &c. This was the consequence; he who had it had all things under his hand; and it was his business to take care of everything.
The Lord presents Himself as having the key of David. Therefore they ought not to look to the power of the world, nor to man; for if He had the key, it was the very thing they wanted. The energy of man might be at work all around, Jezebel, false prophets, &c.; but there was this Blessed One, the holy and true; and so much the more needed, because they were weak. They had so little strength that, perhaps, they could not even open the door, but He says that He had opened it for them; He had brought them into a large place where there was no such thing as bondage, or constraint. It is plain that the Lord is here market according to what He is personally and morally; not only as the great source of holiness and truth, but as the Holy One and the True. We find the latter also in the first epistle of John. “We are in him that is true, even in his Son Jesus Christ;” but there he goes farther still, “this is the true God and eternal life” Thus, then, we have the Lord's person brought before them: it was what they coveted. They valued Christ. They wished to know more of Him; and He knew their heart. So it is said, “If thine eye be single, thy whole body shall be full of light.” They were tried of a mere form of godliness; they knew it was as possible to be lost or to dishonor the Lord in orthodoxy as in the world. They turn to the Lord, and He presents Himself as the Holy One and the True; not as against them, but full of tenderness and grace, putting before them an open door, and giving them the certainty that no man could shut it.
“Thou hast a little strength, and has kept my word, and hast not denied my name (ver. 8).” Here we have three expressions concerning them. They are in a state not marked by outward note, or strength. Like Himself, they are unknown to the world, but they had kept His word; and more than this, they had not denied His name. Consider what it is to keep Christ's word. It is evident that there had been a departure from His word. It might have been circulated; but had it been cherished? Had it been loved and sought into, as for hid treasure? Was it for this thing that men met together to pray and read—that they might understand it better? What a movement in advance for the Church, where the Lord's person becomes more than ever the object, and the word as His word! It is not mere evangelization, blessed as that is in its place, and in its effect on the world. But here it is the inner circle of the saints who love, serve, adore Christ for Himself.
In this epistle we also find the great value of the name of the Lord Jesus. In 1 Cor. 1 The address is not to the Corinthians alone, but “to all who in every place call upon” that name. In other words, the first epistle to the Corinthians is in no way, more than the second, of private application, but for all Christians everywhere. In fact, the generalizing address is not put so strongly in any other; and this, perhaps, because the Spirit of God foresaw that, more than any other, it would he set aside. In these days, when there is no extraordinary manifestation of power, men might say, It is not for us, it belongs to a day that is bygone. True, there is no use to talk of regulating tongues, if you have not got them. But we have the Holy Ghost, and, blessed he God! the Church will never know the day when it will be without the Holy Ghost. Look at its darkest hour—the middle ages, Romanism, &c. The Holy Ghost was always there, not, indeed, justifying evil, or putting His seal upon disobedience, but He was there for the certainty of faith, according to the Lord's word, “He shall abide with you forever.” The idea of looking for the Holy Ghost to be poured out again on us is utterly wrong. Such is the Jewish hope. For the church to make such a petition is, in effect, to deny that it is the Church. It may be well for us to throw ourselves down before the Lord, and own that we have acted as though we had it not. But let us bless God that we have the Spirit, not only dwelling in individuals, but binding us together for an habitation of God. The manifestation of this is broken, it is true, but the fact remains; just as we say of a man whose circumstances are bad, that he is a ruined man, while the man still exists. This gives us ground for humbling ourselves the more; that the Church had the Spirit and yet went wrong. Men might say, If we had a Pentecost now, and the Holy Ghost sent down again, we should go right; but the fact is, that when they had the Holy Ghost on the day of Pentecost, they declined and fell. What God calls upon us to do is, not now to wait for fresh gifts of power, but to humble ourselves before Him, because we have gone, even as Christians, in the saddest opposition to His will. Alas! though the Holy Ghost dwelt there, one golden calf after another has been set up, till there is as much sin as was in Israel. This is what the Lord calls us to feel. The sympathies of the Philadelphian saints were with Him.
Clearly, then, what the Spirit presents is a despised but the word of Christ specially prized, and the Lord's name maintained: We have learned that the church is never bound to go on in sin. “Let him that nameth the name of the Lord depart from iniquity.” There may be moral iniquity and worldly lusts; and what is there so bad as church iniquity, except that which is against the person of Christ Himself? If a man goes on with things against the outward order of the church, it is evil, but not to be compared with sin against the person of the Lord Jesus Christ. This is always the worst, and the test of souls. The first of all duties is that the heart should be true to Christ. God looks for it.
Here, then, we see Christ bringing Himself out personally to the church, and this not with a general expression of love, but manifesting a special attachment of His heart to them. Hence it is said, “I have loved them.” The Lord loves all His people, but it is equally true that He has special affections. There may be a peculiar link between Him and saints at particular times of danger and trial. His grace removes the hindrances and makes it to be enjoyed in its strength. They know His place in glory, but that which touches their hearts is that He loves them in all that glory. His love the great basis and spring of their love.
“Thou hast a little strength.” I know you are weak; but you have “kept my word and not denied my name,” See here the personal link— “my word.” “my name.” The name of Christ, apprehended by the soul, is salvation. When the heart is brought down to submit to God's judgment of its sin, He Himself brings before that soul Christ's name; when it finds that it has no name in which to stand before God, He says, Here is a name, my Son's name. Faith supposes a man giving himself up as good for nothing, and saying, “God has been good to me, when I have been bad for Him.” God has laid down this name as a foundation-stone for the poor sinner. It looks weak; it is called a “stumbling-stone,” as it is to unbelief; but I ought to believe in it. If I merely look at the gospel, I am lost, because then I reason about it; but if I believe it, I ant saved. What did Abraham do? He did not reason; he considered not his own body which was dead, but he gave glory to God. If he had felt strong, he might have given glory to himself. This is one practical aim that God works for, that we may know our own nothingness.
But is this the only use of Christ's name? No: He assembles round Himself. Jesus is the great object and attractive point to which the Holy Ghost gathers. Suppose it were the question of a person coming in, who holds what people call Calvinistic views, or Arminian, never having learned fully the ruin of man; you may say, “We don't like to be troubled.” But the test is, what does the Lord say? Has He no power to judge that question? Has He delegated it to our discretion The Lord has named His name over that saint, and I am therefore to receive him Another comes and says, “I hear you receive all Christians; but I do not believe that Christ was exempt from the fall, either in His nature or in His relation to God.” “No,” I reply, “you cannot use the name of Christian to dishonor Christ.” But wherever a man is found humbly confessing the name of the Lord (whether he be churchman or dissenter, that is not the point), we are bound to receive him It is sorrowful that the Church should have these names of variance: they will all be at an end by and by. But we must not gainsay the name of the Lord now. The Lord's name is there, and that is a passport all over the Church. It is no question of joining us; indeed he is joined to us if joined to Christ. True, the Lord has His servants; but we do not acknowledge any one as a center in the church but Christ.
A further use of the name of the Lord is in discipline. What is the object of discipline? Not to keep up our character, but that His name should have its just place and honor, keeping it bright even where Satan's throne is. In the very camp of the enemy there is a name that cannot be put down. The Holy Ghost is there, not merely to give us comfort, but having delivered us from anxiety about our own sins, He leaves us free to care for Christ, and to serve Him. The question in the maintenance of discipline is, Is there departure from iniquity? The Lord never acknowledges anything as the church where iniquity is sanctioned. There is a difference between sin detected there, and the sanction of sin when detected. Any iniquity may break out: it did in the apostolic churches. The man was put away at Corinth because he was a Christian (as it is said, “that the spirit may be saved in the day of the Lord Jesus”). It might be thought, from the terrible nature of his sin, that he could not have been one. The Holy Ghost shows us thereby that if a Christian gets away from Christ, he is capable of anything except positively going against Christ Himself. From this I think the Holy Ghost would always keep; as in the case of Solomon's judgment, the false woman was determined at all events to have her half of the child, while the real mother would rather yield it than let its life be touched. But a Christian may fall into a cold state of feeling about Christ (unnatural as this may seem); and when in this state, so as not to have a just sense of the name of the Lord, what good can be got out of him? It was not so with the Philadelphian saints. They did not deny His name; and the Lord uses the tenderest expressions of love towards them. All ecclesiastical pretension, it has been well said, was against them. They were not looked on by those who said they were Jews. But He says of them, “I will make them come and worship before thy feet,” &c. (Ver. 9.) They were in the midst of a great deal of profession that was hollow. But the Lord promises to vindicate them by His own power. What comfort there is in not seeking to v indicate ourselves, but in going on with the Lord!
It is of the utmost importance to see that the name of the Lord will never oblige a man to choose between two evils; and this is, in my judgment, what God has been pressing of late. There is a path without evil. Not that the flesh of man may not bring in evil; but if a man persists in any sin, you say he is not walking as a Christian; he cannot be owned as a Christian, though we may pray for him. Again, take a company of Christians. Evil comes hi. I cannot say, “these are not Christians.” No, but bring in the authority of the Lord's name to put the evil away. He having absolute authority, it is ours to take the place of full subjection to Him. The Church belongs to God. If it were ours, we might make our own rules; but woe be to the man that meddles with the Church of God, bringing in his own regulations! This was, it would seem, what was felt by these Philadelphians. They valued the authority of the name of the Lord. They avowed that they were weak, but they knew that the power of Christ was strong enough to keep them. Why should they be afraid? When Christians own His name as a gathering center, it is not said that evil will not come in; but looking to the power of the Lord Jesus and His Spirit, we do not mean to sanction evil. Let us only leave the door open for the Lord to come in. There may be much to try our patience; but what we have to do is to wait on the Lord. This is what the Lord seeks—that we should have confidence in what He is and has, taking the place of weakness and dependence in prayer, however much we may be tried.
It is of great interest to note here the re-appearance of the Catholic system at this point. It had developed first in its fullness in the era of early heathen persecution, under the fathers so called (the Smyrna period -compare chap. ii. 9.) Now, it comes up again, the enemy's counterfeit, the real antagonist of tha testimony of God in our own day. But the Lord will compel them yet to recognize where the truth is, and where the Lord's approving love rests especially. “Behold I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie.” (ver. 9.) These claimed to be exclusively the covenant people; others (in particular those meant by the assembly in Philadelphia) they regarded as outside, unworthy of a name save of contempt. For this it is which tries the saint, not persecution from open external enemies as also in Smyrna. The boasters in tradition, antiquity, priesthood, order, and ordinances, shall yet be forced to acknowledge those they despised as the beloved of the Lord. Fidelity to Him, however feeble, is precious in His eyes.
In Pergamos they kept His word: here they did more. “Because thou hast kept the word of my patience, I will keep thee from the hour of temptation” (ver. 10). In these churches the Lord evidently looks forward to a state of things up to the very close. It is plain that, as the hour of temptation is still future, room is left for the application of this promise to the end. This is not His word only but of His patience. Christ is coming to receive His Church, and afterward to be the Judge of all the earth. But we are not looking for signs. God will graciously give signs to the Jews, but the church was never called to be guided in its thoughts by what it saw (like Thomas). “Blessed are they that have not seen and yet have believed.” It was when the Lord was no longer seen that the church was born into the world; and since then the church is waiting, but was never meant to depend on outward tokens. It was when He took His place above as Head, that His body, the church, was formed; for there could not be a body, except there were first a head. God would have the church waiting not for signs, but for Christ Himself. He will cause His voice to be heard, and the dead in Christ shall rise and so shall we ever be with the Lord. Christ is waiting for this patiently. As far as I have noticed, the Lord does not speak about His coming as if there were any haste connected with it. He waits patiently for it. He lingers in His love, that there may be a lengthening of mercy to the world, and that souls may be brought to Him. The Church knows that He is waiting, and is called to the same patience-to have fellowship with Him in His patience.
“I will keep thee from the hour of temptation (ver. 10).” This is not the portion of the Jews. To them, when the time of trial comes, God says, “Come, my people, enter into thy chambers” (Isa. 26). Ours is the place of Abraham. He had not to fly to a little Zoar, like Lot who was saved indeed out of the judgment, but not much to his honor. The Lord had a heavenly-minded saint, as well as an earthly minded one. Abraham was not in the sphere of that. temptation at all. So the Church will be kept from the coming hour. This is our confidence-not merely preserved in or through it, but “from” it. Take another figure-that of the deluge. Enoch had been preserved out of it altogether, while Noah was carried through the waters of the flood. Thus God gives us blessed witnesses from the beginning of this two-fold preservation, like Enoch and Abraham in spirit on the one hand, and on the other like Noah and Lot. These last were in the circumstances of the trial; and this will be the case with the converted remnant of Israel during the time of the dreadful judgments, The Christian's hope is to be with the Lord in heaven, and the church ought to be looking for it. And surely the cry is now going forth, “Behold the Bridegroom cometh, go ye out to meet him.” I ask you have you gone out? There were those who not only believed when they heard the cry, but went out. Have you left everything that is contrary to Him?- what you know-not what I know-to be contrary to Him? I ask whether you are ready to meet Him. If so, you need not be afraid. Be assured that anything your poor will wants to keep is not worth the pains. It is gain to go out from all to meet Him; it is joy to be in the path of His sorrow. Has that cry reached your heart? Do not be content with saying, “I have got oil in my vessel, and it does not matter where I am.” This is selfish and unholy. The Lord grant that such may not be your feeling! He has saved me that I may think of Him. He wishes me to go out to meet Him-to value the precious hope of His coming. Are you then keeping His word? You know. This is a question between your own conscience and the Lord. When you have kept what you do know, you will learn more, and find it the truest liberty ever to serve Him “I am coming quickly: hold that fast which thou Last, that no one take thy crown (ver. 11).” This is a precious word. The Lord speaks of coming like a thief (as e. g. to Sardis, which had taken the world as its mistress, and allowed the unpurged world to have the place of the Lord). Here He comes as one that has a crown to give. The Lord Himself coming to meet us is the jewel He has given us to keep. The Lord grant us to hold it fast, that it be not taken from us!
We are indeed weak now, but the Lord says, “If you are content to be weak now, I will make you a pillar in the temple of my God.” A pillar is the emblem of strength (that which supported the temple), contrasted with weakness It is a hard thing to be content to be weak. To flesh it is comfortable to feel the world's strength under one. But if willing to look what we are now, the Lord tells us what He will do for us then: “I will make you a pillar in the temple of my God (ver. 12).” As I have known My God, I will bring you into fellowship with Me. You were content to wait for My coming, and none shall take your crown. For those who have thought of Christ now, Christ will provide all the joy He can give them then. The Lord grant that this may be our comfort while we wait for Him! We may for Christ be outside all that looks strong and orderly. In that day we shall go no more out but enjoy the most intimate association with Christ, be a pillar in the temple of His God, and have the name of His God and of the city of His God, the heavenly Jerusalem, and His new name inscribed on us.
Weak as these were, they took the place of weakness; and as they had thought of His word and of His name, the Lord says, When I have you in my temple, I will write upon you “my new name,” and will make you a pillar “in the temple of my God.” He does not say the throne, which would be the expression of power, but the temple, which is another thought from the throne. The temple is the place of worship, where God is exalted in the beauty of holiness. Just so, when it was a question of the worship of God, David wears an ephod. His own wife despised him (she was looking at him as the son-in-law of her father Saul, the king) because he did not come out in some robe suitable to royalty: but David had the thought of God before him, and in his eyes it was his greatest possible exaltation to wear the ephod, and so to draw near to the Lord.
So in Philadelphia, they were specially those who entered into worship, because they appreciated the person and character of the Son of God. It is this that draws out the heart. Thus when Jesus revealed Himself as the Son of God (John 9), the blind man worshipped Him. This is very little entered into, even by real children of God. A man might receive favor from God, and give thanks to God for it, but might know little of worship. This is a higher step and nearer to the Lord. It does not merely appreciate the favors that come down to us from God, but what the God is who gives them. Real worship is always this. The Father seeks worshippers, but it is to draw them back to the source from which the grace has flowed. Not that the word worship is used in the address to Philadelphia (except in ver. 9, where it is in quite a different sense, merely signifying that the men, who were now scorners, would have to humble themselves and give honor to those whom they had despised). Worship is the drawing near to God in the appreciation not only of what He does, but of Himself. There is this that always prepares the way for worship—the full and simple knowledge of our being brought near to God, of the work of Christ and its blessed results for us.