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)see 2:10 note: an effort must be made to restore vigilance, and to
maintain it when restored; on cf. Mc. 13:34 note. The word is frequently on
the lips of Christ in the Synoptic narrative of the last days of His intercourse with the
Twelve. It has been pointed out that it is specially suitable in an address to the Church at
Sardis; twice during the history of that city the acropolis had fallen into the hands of an
enemy through want of vigilance on the part of its citizens (viz. in B.C. 549, 218; see
Hastings D. B. 4:49; Ramsay, Exp. 1904, 2:87 ff.); and a similar disaster now
threatened the Church of Sardis from a similar cause. But more than vigilance was
needed; the Church must set herself to work for the establishment of any faith, love, or
works of piety that were left: cf. Ez. 34:4, 34:16 ...
. = not= (v. 4), but more
generally, whatever remained at Sardis out of the wreck of Christian life, whether
persons or institutions: all must be preserved and set on a firmer basisa principle of
reconstruction worthy of the notice of Christian teachers who are called to deal with
corrupt or decaying branches of the Church. , like and , is
a technical word in primitive pastoralia; cf. Acts 18:23, Rom. 1:11, 16:25, 1 Th. 3:2,
3:13, 2 Th. 2:17, 3:3, Jac. 5:8, 1 Pet. 5:10, 2 Pet. 1:12. This frequent reference to the
need of in Christian communities planted in the heart of a heathen population
will readily explain itself to those who are familiar with the history of Missions.
On the form see WH.2 Notes, p. 177; W. Schm. p. 105, Blass, Gr. pp. 40,
42. : the imperfect looks back from the standpoint of the reader to
the time when the vision was seen, and at the same time with a delicate optimism it
expresses the conviction of the writer that the worst would soon be past; for another
explanation see Burton 28. The plural is used because the things that remain are
regarded as living realities; on the augment see W. Schm. p. 99, and on the aor. inf. after
, Blass, Gr. p. 197.
.] Cf. Dan. 5:27 Th.
. Works were not wanting to this Church, but they lacked the
which makes human actions acceptable in the sight of God; in some unexplained way
they were deficient. Cf. the use of in Col. 2:10
, and the Johannine phrase (Jo. 16:24,
1 Jo. 1:4, 2 Jo. 12); works are only when they are animated by the
Spirit of life. recalls Mc. 11:13 , ...
, Lc. 13:7 ... : the perf.
implies that at Sardis the search was not yet ended. , works of thine, i.e. any
of thy works; a more sweeping censure than . ., thy works as a whole.
: cf. Mc. 15:34, Jo. 20:17, Eph. 1:17, Heb. 1:9, and the phrase
. . (Rom. 15:6, etc.; see Hort on 1 Pet. 1:3). The Son of God (2:18) does
not forget that He is also Son of Man, and as such stands in a creaturely relation to God.
Yet this relation is in some sense unique, as shews (not ); cf. Jo. l.c.
.
WH. Westcott and Hort, N.T. in Greek second edition (1896).
, LXX. , but Aq.
. .), but more probably the writer has in view the peripatetic ministry
in Galilee (Jo. 6:66), and the call . Cf. 7:17, 14:1, 14:4.
: contrast c. 16:6. in the good sense is elsewhere in this book
attributed only to God and Christ (e.g. 4:11, 5:9): but a relative worthiness is
predicated of the saints in Lc. 20:35, Eph. 4:1, Phil. 1:27, Col. 1:10, 1 Th. 2:12, 2 Th.
1:5.
5. , .] The promise of v. 4 repeated in general terms,
corresponding with those of the promises appended to the other messages to the
Churches. The conqueror, whoever he may be, shall be clad after the manner aforesaid
(for this use of cf. 11:5, : Jo. 4:6,
, is not apposite, nor is there any need to read for ), i.e. clad in white
garments. On the Roman use of the white toga see Ramsay, Exp., 1904, 2:164. In
Scripture white apparel denotes (a) festivity (Eccl. 9:8
i.e. be always gay), (b) victory (2 Macc. 11:8
.), (c) purity (Apoc. 7:9 ff.); (d) the heavenly state, Dan.
7:9 Th. ; so Apoc. 4:4, 6:11, 19:11, 19:14). All these
associations meet here: the promise is that of a life free from pollution, bright with
celestial gladness, crowned with final victory. The glory of the risen body may enter
into the conception; see Mt. 13:43, 1 Cor. 15:43, 15:49, 15:54, 2 Cor. 5:2, Phil. 3:21,
Enoch 62:15f. , 90:32.
occurs again with a dat. but without in c. 4:4; for the construction
. see 7:9, 7:13, 10:1, 11:3, 12:1, 17:4, 18:16, 19:8, 19:13.
.] A Divine register of men is mentioned
first in Ex. 32:32 f. . As a civic register
contains only the names of living citizens, so this Book of God is a (Ps.
68. (69.) 29), the living being in this case the righteous (Mal. 3:16, Dan. 12:1). The
conception established itself in Jewish thought (1 Sam. 25:29, Ps. 68:29, 138:16, Neh.
12:22 f., Isa. 68:19, Jer. 22:30, Ez. 13:9, Enoch 67:3 (where see Charles note), Pirqe
Aboth 2, Targ. on Ez. l.c.), and appears in the N.T. (Lc. 10:20
, Phil. 4:3 , Apoc. 13:8,
20:15, 21:27). The blotting out of names from the Book of Life is frequently referred to;
beside the passages cited above see Deut. 9:14, 25:19, 29:20. implies that
the book is in the hands of Christ; cf. 13:8, 21:27 .
This promise is singularly appropriate at the end of the present message. The few
names in Sardis which are distinguished by resisting the prevailing torpor of spiritual
death find their reward in finally retaining their place among the living in the City of
God.
.] A further grant to the conqueror. Not only
shall his name be found in the register of the living; it shall be acknowledged before
God and His Angels. Another reminiscence of the sayings of the Ministry (Mt. 10:32,
Lc. 12:8); here answers to ( ) (Mt., Lc.). The
(Mt. 28:18), and even in Hades (Apoc. 1:18, cf. Rom. 14:9, Phil. 2:9 ff.).
, cf. 5:5 ., 22:16 . .; the reference to David recalls the
long series of prophetic hopes now fulfilled in the exaltation of the Christ. Compare Mt.
16:19 . The grant to the Church in
the person of St Peter is less comprehensive, for the keys of the Kingdom unlock but
one of the great areas of the House of God; moreover it is significant that the Lord does
not say to him ... , but
, changing the metaphor; the supreme power of shutting and opening
is kept in His own hands (cf. Mt. 25:10 f., and comp. the Te Deum: tu devicto mortis
aculeo aperuisti credentibus regna caelorum). The ancient interpreters blend the
present passage with c. 5:5 ff., and thus unduly limit the meaning of this power: cf.
Hippolytus (Lag. 159):
[?
], ...
... ... . On = see 1:18 note; the v.l. for
is from the same passage.
8. ] No description follows as in 2:2, 2:19, 3:1. The Lords is
here one of unqualified approval (Andreas: , ), needing no
specification, since there are no deductions to be made. This tacit witness is the more
remarkable in view of His claim to be , .
. . .] The key of David has already
unlocked a door, which now stands open before the Church. Cf. Isa. 45:1 f.
, ...
. The metaphor of the open door was familiar to the
Apostolic age: cf. Acts 14:27 (the door of faith), 1 Cor. 16:9, 2 Cor. 2:12, Col. 4:3 (the
door of speech and preaching); see Lightfoot on Col. l.c. The latter is here probably in
view (Arethas: ); the faithfulness of the
Philadelphian Church found its reward in fresh opportunities of service, on the principle
of the Lords familiar saying . The position of Philadelphia on
the borders of Mysia, Lydia and Phrygia, and on the threshold of the eastern country
(Ramsay, in Hastings 3. p. 831; cf. Exp., 1904, 2:344 f.), gave this Church peculiar
opportunities for spreading the Gospel. If site had already availed herself of these, the
open door would readily explain itself; her opportunities were to be regarded as
Christs gift () and she was assured of its continuance (
).
resumes the thread broken by the parenthetic clause
... . I know thy works that thou hast etc.; cf. ... in
2:2, 3:1, 3:15. The Church had little influence in Philadelphia; her members were
probably drawn from the servile and commercial classes; cf. 1 Cor. 1:26
. And under these circumstances (for the slightly adversative force of see
W
M. p. 545, Blass, Gr. p. 261), the words of Christ had been kept (cf. 2:26, 3:3), and
there had been no backwardness in confessing His name (for see 2:13).
WM. Winer-Moulton, Grammar of N. T. Greek, 8th Engl. ed. (Edinburgh, 1877).
, , point to some period of trial, now for the moment gone by; its
character may be conjectured from the next verse.
9. .] Andreas: , ,
. The opposition
implied in came at Philadelphia, as at Smyrna, from the
Jews; cf. 2:9 ... ,
, , a description repeated here with the addition of
, which contrasts the Philadelphian Jews with (v. 7): they
are , and their claim is a sin against truth. The construction is broken by the
explanatory clauses ., but starts afresh with . For
and in this sense see Blass, Gr. p. 226, and for the form , WH. Notes,
p. 174.
. is a phrase borrowed from Isaiah (45:14,
49:23, 60:14, cf. Zech. 8:20 ff.); the prophets anticipations of the submission of the
Gentile nations to Israel will find a fulfilment in the submission of members of the
synagogue (on . . see 2:9, note) to the Church, the Israel of God.
describes the cringing attitude of a beaten foe, familiar to us
through the Assyrian sculptures; in what sense the picture was realised in the conversion
of Jews and pagans may be gathered from 1 Cor. 14:24, where an entering a
Christian assembly ...
, . It is noteworthy
that twenty years later the Philadelphian Church was more in danger from Judaizing
Christians than from Jews (Ign. Philad. 6
. Was this the result of a large influx of
converts from Judaism in the previous generation?
For other instances of the fut. ind. after in the Apoc. see 6:4, 6:11, 8:3, 9:4 f.,
13:12, 14:13, 22:14; and cf. Blass, Gr. p. 211 f.
] The change to the aor. conj. perhaps indicates that
the purpose of the whole action now comes into view. Both the phrase ...
and the words are from Isaiah; for the former see Isa. 37:20, 45:3, et
passim; for the latter Isa. 43:4. The aor. (contrast 1:5 ) carries the love of
Christ for the Church back into an indefinite past; cf. Jo. 13:1, 13:34, 1 Jo. 4:10, where
see Westcotts note.
10. ] Not my word of patience, i.e. my
commandment to exercise patience, but the word of my patience, i.e. the teaching
which found its central point in the patience of Christ; cf. 2 Th. 3:5
, Heb. 12:1 f. ... ... ...
, Ign. Rom. 10 . The
(Apoc. 13:10, 14:12) is the echo of the
. : by the benigna talio of the Kingdom of God (as Trench
observes) one is followed by another; Christ on His part (the of reciprocal
WH. Westcott and Hort, N.T. in Greek (Cambridge, 1891).
therefore to start with the metaphorical use of the word in Scripture and in Jewish and
early Christian literature. In Prov. 9:1 we read: ,
(cf. Jud. 16:29
). In the N.T. the word is used as a pure metaphor, see 1 Tim. 3:15 ...
, Gal. 2:9 ,
; cf. Clem. R. Cor. 5 . The
personal use is common in Rabbinical writers, by whom a great Rabbi is described as
( Schttgen on Gal. l.c.). There is a double fitness in this metaphor;
while a pillar gives stability to the building which rests upon it, it is itself firmly and
permanently fixed; and this side of the conception often comes into view (cf. Isa. 22:23,
56:5, Sap. 3:14 ... ), and is paramount here.
With cf. 7:15, 21:22, notes, and for see 3:2, note.
: contrast 21:27, 22:15. As the pillar cannot be moved out of
its place while the house stands, so a lapse from goodness will be impossible for a
character which has been fixed by the final victory. A may be removed (2:6),
but not a .
.] Each pillar in the sanctuary (Arethas:
) is to be inscribed by the hand of Christ with three names, the Name of
God, the name of the new Jerusalem, and the new name of Christ. (1) The Name of God
was put on every Israelite in the priestly blessing (Num. 6:27
); on members of the Israel of God it is to be inscribed by the
Spirit of the great High Priest (cf. 2 Cor. 3:3 ... ...
), i.e. their lives and characters are to be dominated by the sense
of their consecration to the service of God as He is revealed in Christ. (2) The name of
the new Jerusalem (cf. 21:2 ), the
successor of the old Jerusalem which was already of the past, not however a . like
Hadrians Aelia, but a , instinct with the powers of an endless life (cf. 2:17, note),
and like Christ Himself of heavenly origin ( ., cf. 21:2, and see Jo.
6:33; the idea is found already in Gal. 4:26 , Heb. 12:22
. ). To bear the name of the City of God is to be openly
acknowledged as one of her citizens, a privilege already potentially belonging to the
members of the Church (Gal. l.c. , Phil. 3:20
, Heb. l.c.), but not as yet confirmed or proclaimed. (3)
Christs new name emphasizes the can scarcely be
one of the names or titles familiar to the Church from the first (Jesus, Christ, Son of
God, the Lord, etc.); if any such designation were meant here, it would rather be the
Johannine title ; cf. 19:12 ...
. But the new name of Christ is more
probably a symbol for the fuller glories of His Person and Character which await
revelation at His Coming (Andreas:
); cf. 2:17 . Both the victorious Christian and
the victorious Christ will receive a new name, i.e. sustain a new character and appear in
a new light; cf. Col. 3:4, 1 Jo. 3:2. There are interesting parallels in the Rabbinical
writers; cf. Baba Bathra, f. 75. 2 tres appellari nomine Dei, iustos, Messiam, et
Hierosolyma; Bereshith Rabba in Gen. 18:17 Abrahamus etiam novit nomen novum
quo appellanda erat Hierosolyma. Ignatius (Philad. 5) draws a picture which presents a
striking contrast to this: ... ,
.
: so the name is written in the Apoc. (3:12, 21:2, 21:10); the Gospel of
St John has uniformly .
Ramsay (Exp., 1904, 2:349 f.) finds in v. 12 a reference to the name Neocaesarea
assumed by Philadelphia in honour of Tiberius.
1422. THE MESSAGE TO THE CHURCH IN LAODICEA .
14. ] Forty miles S. E. of Philadelphia the road from Sardis reached
Laodicea-on-the-Lycus. The valley of the Lycus has been described by Lightfoot
(Colossians, p. 1 ff.), and more recently and in some respects more fully by Ramsay
(Cities and Bishoprics of Phrygia, p. 1 ff.; there is a useful map in his Church in the
Roman Empire, pp. 4723). Laodicea ( in literature and inscriptions, but in
MSS. of the N.T. is well supported at each occurrence of the name; Lat.
Laodicea, and in the N.T. also Laodicia, Laudicia) was founded about the middle of the
3rd cent. B.C. by Antiochus 2., and named in honour of his wife, Laodice. Under Roman
rule the city flourished, and became a centre of commercial activity. Cicero repaired to
it for monetary transactions (ad fam. 3:5, ad Att. 5:15); and the neighbourhood was
noted for the manufacture of woollen carpets and clothing (Ramsay, Cities, p. 40 ff.). So
opulent were the Laodiceans under the earlier Emperors that after the great earthquake
which overthrew the town in A.D. 601, it rose from its ruins without being compelled
to accept an Imperial subsidy (Tac. ann. 14:29 tremore terrae prolapsa nullo a nobis
remedio propriis viribus revaluit). The Church in Laodicea was perhaps founded by
Epaphras of Colossae (Col. 1:7, 4:12 f.). St Paul had not visited the Lycus valley down
to the time of his first Roman imprisonment (Col. 2:1), but brethren at Laodicea were
known to him by name (Col. 4:15), and he had addressed a letter to the Church there
(ib. 16 , unless the circular now entitled is intended;
for the apocryphal letter Ad Laodicenses see Lightfoot, Colossians, p. 393 ff.). The
ruins which strew the site of Laodicea are known as Eski Hissar; it is now without
inhabitant, but a Bishop of Laodicea is mentioned as late as A.D. 1450 (Ramsay, Cities
and Bishoprics, p. 79).
.] The personal Amen, whose character and nature are in
themselves a guarantee for the truth of His testimony. The commentators refer to Isa.
65:16
, LXX. , Symm. apparently,
. But it is simpler to explain as referring to our Lords repeated use of the
formula , coupled with His assurance ...
or , as the Greek fathers express it. Cf. 2:16, note.
looks back to c. 1:5; for see 3:7; . is the
witness who fulfils his ideal, whose testimony never falls short of the truth.
: cf. Col. 1:15, 1:18 ...
a passage doubtless familiar to the Church of Laodicea (cf. Col. 4:15).
(119.) 5 (=
;) and cf. Blass, Gr. p. 206 f., and W. Schm. p. 102, note. Andreas
(citing Greg. Naz.):
. Cf. Gregory the Great, reg. past. 3:34 qui vero post
conversionem tepuit, et spem quae esse potuit de peccatore subtraxit. aut calidus ergo
quisquis esse aut frigidus quaeritur, ne tepidus evomatur. is neither boiling
nor cold, tepid; like , the word is a . . in Biblical Greek. The is
the Christian who is without enthusiasm (Arethas:
, ).
16. .] A draught of tepid water provokes nausea, and a
tepid Christianity is nauseous to Christ ( . ); He prefers the
frigid indifference which the Divine Love has not begun to thaw. There is probably an
allusion to the hot springs of Hierapolis, which in their way over the plateau become
lukewarm, and in this condition discharge themselves over the cliff right opposite to
undergone by this Church. The needed discipline came under Marcus Aurelius, when
Sagaris, the Bishop of Laodicea, was martyred (Eus. H. E. 4:26, 5:24).
] Cf. 2:5, 3:3 ... . In the
present case not memory but enthusiasm was at fault. is a late and rare form
for , as (20:9) for (WH. Notes, p. 178), but with the sense
be zealous; for other exx. of late verbs in - see WM., p. 114, Kennedy, Sources,
p. 43, Introd. to the O. T. in Gk, p. 503. looks back to (v. 15 f.; Bengel:
et et est ex ), dwelling upon its ethical meaning: prove thyself to
possess (pres. imper.) a whole-hearted devotion for the Master. So doing, the
Laodicean Church would arrive at a better mind (), and be no longer tepid
but fervent in spirit.
20. .] Arethas: , , . The
voice is that of a friend (v. 19); there is perhaps a reference to Cant. 5:2
, , , . In this
light the homiletic use of the passage, which sees in it a picture of our Lord knocking at
the hearts of men, and which Holman Hunts great painting has made familiar, finds its
justification. But as they stand in this context, the words are eschatological (cf. Mt.
24:33 , Jac. 5:9 ); the opening of
the door is the joyful response of the Church to the last call, cf. Lc. 12:36
...
. The picture is exactly reversed in Lc. 13:25, where the Master
shuts the door and the servants knock in vain; cf. Mt. 25:10 f.
.] If any Church (or individual) gives heed to the
call of Christ (cf. Jo. 10:3 , 16 f., 18:37
) and opens the door, Christ will enter that dwelling
(Jo. 14:23 , Eph. 3:17
), and
exchange with such an one the fellowship of intimate communion (cf. Jo. 6:56
) in that
endless feast of Love of which the Eucharist is the earnest (Mt. 26:29
).
, to enter a mans house, Mc. 15:43, Acts 11:3. is
preferred to partly because the came at the end of the day and was
the principal meal and the usual occasion for hospitality, but perhaps chiefly with
reference to the . Origens
(in Joann. t. 32:2) is ingenious but far-fetched.
21. .] An extension of the promise made
to the Twelve in Mt. 19:28 ,
: cf. Lc. 22:29 f. ,
,
, ,
where, as here, the enthronement follows immediately after the mention of the heavenly
feast. The however (cf. 2:13, note) are not places on the triclinium, but thrones
initiated her disciples into deep things of Satan; the deadness of the great majority of
the members of the Church at Sardis; the patient efforts of the Philadelphians to spread
the faith of Christ in the teeth of Jewish opposition; the tepid, nauseous Christianity of
the prosperous and self-satisfied Laodiceans. Nothing has escaped the Eye of flame,
which reads the secrets of men and of churches.
Even in the formulae with which the are opened and closed there are variable
elements, which shew the same discrimination. Each is followed by a title of
the Speaker, usually borrowed from the vision of c. 1., which has special significance
when we consider the circumstances of the Church addressed. Each promise to the
victor places the final reward in a light which gives it special attractiveness under the
circumstances in which the local Church is placed. Thus the Ephesian Christian,
tempted to participate in pagan banquets, is promised, if he conquers, to eat of the fruit
of the Tree of Life; the Smyrnaean, called to face martyrdom, is assured that he shall not
be hurt of the Second Death; the Pergamene, if he rejects the , shall taste of
the Hidden Manna. If it is not always easy to discover the appropriateness of the form
which the victors prize assumes, there is reason to believe that the problem would be
solved were our knowledge of the special circumstances less incomplete.