Revelation 3

11. Behold--omitted by the three oldest manuscripts and most ancient versions.
I come quickly--the great incentive to persevering faithfulness, and the consolation under present trials.
that . . . which thou hast--"The word of my patience," or "endurance" ( Revelation 3:10 ), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease.
that no man take thy crown--which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself ( Colossians 2:18 ).

12. pillar in the temple--In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, STRABO [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.
go no more out--The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost ( Matthew 25:10 , John 8:35 ; compare Isaiah 22:23 , the type, Eliakim). They shall be priests for ever unto God ( Revelation 1:6 ). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [AUGUSTINE in TRENCH].
write upon him the name of my God--as belonging to God in a peculiar sense ( Revelation 7:3 , 9:4 , 14:1 ; and especially Revelation 22:4 ), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead ( Exodus 28:36-38 ); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers ( Revelation 13:16 Revelation 13:17 ), and on the harlot ( Revelation 17:5 ; compare Revelation 20:4 ).
name of the city of my God--as one of its citizens ( Revelation 21:2 Revelation 21:3 Revelation 21:10 , which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city ( Revelation 22:14 ). This was the city which Abraham looked for.
new--Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [BENGEL].
my new name--at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. GIBBON, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."

14. Laodiceans--The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [TACITUS, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Revelation 3:17 describes. written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.
the Amen--( Isaiah 65:16 , Hebrew, "Bless Himself in the God of Amen . . . swear by the God of Amen," 2 Corinthians 1:20 ). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," John 1:51 , 3:3 , &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" ( Revelation 3:16 ). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon ( Philemon 1:2 ).
faithful and true witness--As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy ( 2 Timothy 2:11 2 Timothy 2:13 ). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" ( 1 Timothy 6:13 ). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [TRENCH].
beginning of the creation of God--not he whom God created first, but as in Colossians 1:15-18 the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."

15. neither cold--The antithesis to "hot," literally, "boiling" ("fervent," Acts 18:25 , Romans 12:11 ; compare Solomon 8:6 , Luke 24:32 ), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state ( Revelation 3:17 ). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [ALFORD]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2 Timothy 4:10 . Such were the halters between two opinions in Israel ( 1 Kings 18:21 ; compare 2 Kings 17:41 , Matthew 6:24 ).

16. neither cold nor hot--So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.
I will--Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.
spue thee out of my month--reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.

17. Self-sufficiency is the fatal danger of a lukewarm state
thou sayest--virtually and mentally, if not in so many words.
increased with goods--Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Hosea 12:8 . The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches.
knowest not that thou--in particular above all others. The "THOU" in the Greek is emphatic.
art wretched--Greek, "art the wretched one."
miserable--So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!"
blind--whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.

18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," Isaiah 9:6 ), buy of ME" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Colossians 2:1 Colossians 2:3 , 4:16 , are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had ( Revelation 3:17 ). "Buy" at the cost of thine own self-sufficiency (so Paul, Philippians 3:7 Philippians 3:8 ); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Isaiah 55:1 , "Buy . . . without money and price."
of me--the source of "unsearchable riches" ( Ephesians 3:8 ). Laodicea was a city of extensive money transactions [CICERO].
gold tried in, &c.--literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor ( Revelation 3:17 ).
mayest be rich--Greek, "mayest be enriched."
white raiment--"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification.
appear--Greek, "be manifested," namely, at the last day, when everyone without the wedding. garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last ( Colossians 3:10-14 ). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last.
anoint . . . with eye-salve--The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. TRENCH notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.

19. ( Job 5:17 , Proverbs 3:11 Proverbs 3:12 , Hebrews 12:5 Hebrews 12:6 .) So in the case of Manasseh ( 2 Chronicles 33:11-13 ).
As many--All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [AUGUSTINE]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.
I love--Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia ( Revelation 3:9 ), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of BENGEL, John 21:15-17 .
I rebuke--The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb. as in John 16:8 , "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin."
chasten--"chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement ( Hebrews 12:5 Hebrews 12:6 ). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him ( 2 Samuel 12:13 2 Samuel 12:14 ). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness.
be zealous--habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil."
repent--Greek aorist: of an act to be once for all done, and done at once.

20. stand--waiting in wonderful condescension and long-suffering.
knock--( Solomon 5:2 ). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare Solomon 5:4-6 , which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [NICOLAUS CABASILAS in TRENCH].
my voice--He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.
if any man hear--for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer ( Matthew 11:12 ): whosoever does hear, does so not of himself, but by the drawings of God's grace ( John 6:44 ): repentance is Christ's gift ( Acts 5:31 ). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare HILARY on Psalm 118:19.
I will come in to him--as I did to Zaccheus.
sup with him, and he with me--Delightful reciprocity! Compare "dwelleth in me, and I in Him," John 6:56 . Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of Solomon 4:16 , where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, John 21:9-13 , the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.

21. sit with me in my throne--( Revelation 2:26 Revelation 2:27 , 20:6 , Matthew 19:28 , 20:23 , John 17:22 John 17:24 , 2 Timothy 2:12 ). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [TRENCH].
even as I also--Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share ( 1 Corinthians 6:2 ). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory ( 2 Timothy 2:11 2 Timothy 2:12 ). When Satan shall be bound ( Revelation 20:4 ), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne ( Revelation 4:2 Revelation 4:3 , Revelation 5:5 Revelation 5:6 ). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. TRENCH notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised ( Revelation 2:7 ), answering to Genesis 2:9 . (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death ( Revelation 2:11 ). (3) The promise of the hidden manna ( Revelation 2:17 ) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations ( Revelation 2:26 Revelation 2:27 ), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness ( Revelation 3:4 Revelation 3:5 ). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one ( Revelation 3:12 ); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne ( Revelation 3:21 ).