Յայտնութիւն / Revelation - 3 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Here we have three more of the epistles of Christ to the churches: I. To Sardis, ver. 1-6. II. To Philadelphia, ver. 7-13. III. To Laodicea, ver. 14, to the end.
Adam Clarke: Commentary on the Bible - 1831
The epistle to the Church of Sardis, Rev 3:1-6. The epistle to the Church of Philadelphia, Rev 3:7-13. The epistle to the Church of Laodicea, Rev 3:14-22.
Epistle to the Church at Sardis
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 3:1, The angel of the church of Sardis is reproved; Rev 3:3, exhorted to repent, and threatened if he do not repent; Rev 3:8, The angel of the church of Philadelphia, Rev 3:10. is approved for his diligence and patience; Rev 3:15, the angel of Laodicea rebuked for being neither hot nor cold, Rev 3:19. and admonished to be more zealous; Rev 3:20, Christ stands at the door and knocks.
John Gill
INTRODUCTION TO REVELATION 3
This chapter contains the epistles to the churches at Sardis, Philadelphia, and Laodicea, and begins with that to Sardis; in which the sender describes himself by some things taken out of a former description of him; and gives an account of the state of this church; that her works were known by him, which were imperfect; and that she had the name of a living church, but was dead; wherefore she is exhorted to watchfulness and diligence, to remember how she had heard and received the Gospel, and to hold it fast, and repent of her sins: if not, he threatens to come as a thief unawares upon her, Rev_ 3:1, but excepts some few persons from this general account, who were not defiled with the corruptions of the majority, and who therefore should be favoured with communion with him, Rev_ 3:4, and then some gracious promises are made to persevering saints, and the epistle is concluded in the usual form, Rev_ 3:5. Next follows the epistle to the church at Philadelphia; in which the sender assumes some peculiar titles not before mentioned, taken from his holiness, truth, and power, Rev_ 3:7, signifies his approbation of her works; declares he had set before her an open door, which could not be shut; affirms she had a little strength, and commends her for keeping his word, Rev_ 3:8, and, for her encouragement, promises that some persons, formerly of bad characters, should come and worship before her, and should know what an interest she had in his love; and that since she had kept his word, he would keep her from an hour of temptation, which will be a trying time to all the world, Rev_ 3:9, and in consideration of his speedy coming, he exhorts her to hold fast what she had, that she might not lose her honour and glory; and promises the overcomer a fixed place and name in the house of God; and closes the epistle as the rest, Rev_ 3:11, and then follows the last epistle of all, which is that to the church at Laodicea; in which the sender describes himself by some characters taken from his truth and faithfulness, and from his eternity, power, and dominion, Rev_ 3:14, represents the members of this church as lukewarm, and very disagreeable to him, Rev_ 3:15, and as having a vain opinion of themselves, being ignorant of their real state and case, Rev_ 3:17, wherefore he gives them some wholesome counsel and advice, suitable to their condition, Rev_ 3:18, and whereas there were some among them he loved, he lets them know that his rebukes and chastenings were from love, and with a view to stimulate them to zeal, and bring them to repentance, which became them, Rev_ 3:19, and then he informs them where he was, what he expected from them, and what they might upon a suitable behaviour enjoy with him, Rev_ 3:20, and next promises to the overcomer great honour and glory, such as he had with his Father; and concludes the epistle in his usual manner, Rev_ 3:21.
3:13:1: Եւ առ հրեշտակ Սարդիացւոց եկեղեցւոյն գրեա՛. Ա՛յսպէս ասէ՝ որ ունի զեւթն Հոգին Աստուծոյ՝ եւ զեւթն աստեղս. Տեսի՛ զգործս քո, զի անուն կենդանւո՛յ ունիս՝ եւ մեռեա՛լ ես[5124]: [5124] Ոսկան. Եւ առ հրեշտակս Սարդիկեցւոց ե՛՛։
1 «Գրի՛ր նաեւ Սարդիկէի եկեղեցու հրեշտակին. «Այսպէս է ասում նա, ով ունի Աստծու եօթը Հոգիները եւ եօթը աստղերը. տեսայ քո գործերը, դու, որ կենդանի եղողի անուն ունես, բայց մեռած ես:
3 «Սարդիկէի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ անիկա որ ունի Աստուծոյ եօթը Հոգիները ու եօթը աստղերը. ‘Գիտեմ քու գործերդ՝ որ դուն անուն ունիս թէ կենդանի ես, բայց մեռած ես։
Եւ առ հրեշտակ Սարդիացւոց եկեղեցւոյն գրեա. Այսպէս ասէ որ ունի զեւթն [47]Հոգին Աստուծոյ եւ զեւթն աստեղս. [48]Տեսի զգործս քո զի անուն կենդանւոյ ունիս եւ մեռեալ ես:

3:1: Եւ առ հրեշտակ Սարդիացւոց եկեղեցւոյն գրեա՛. Ա՛յսպէս ասէ՝ որ ունի զեւթն Հոգին Աստուծոյ՝ եւ զեւթն աստեղս. Տեսի՛ զգործս քո, զի անուն կենդանւո՛յ ունիս՝ եւ մեռեա՛լ ես[5124]:
[5124] Ոսկան. Եւ առ հրեշտակս Սարդիկեցւոց ե՛՛։
1 «Գրի՛ր նաեւ Սարդիկէի եկեղեցու հրեշտակին. «Այսպէս է ասում նա, ով ունի Աստծու եօթը Հոգիները եւ եօթը աստղերը. տեսայ քո գործերը, դու, որ կենդանի եղողի անուն ունես, բայց մեռած ես:
3 «Սարդիկէի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ անիկա որ ունի Աստուծոյ եօթը Հոգիները ու եօթը աստղերը. ‘Գիտեմ քու գործերդ՝ որ դուն անուն ունիս թէ կենդանի ես, բայց մեռած ես։
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3:11: И Ангелу Сардийской церкви напиши: так говорит Имеющий семь духов Божиих и семь звезд: знаю твои дела; ты носишь имя, будто жив, но ты мертв.
3:1  καὶ τῶ ἀγγέλῳ τῆς ἐν σάρδεσιν ἐκκλησίας γράψον· τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας· οἶδά σου τὰ ἔργα, ὅτι ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ.
3:1. Καὶ (And) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) τῆς (of-the-one) ἐν (in) Σάρδεσιν (unto-Sardis') ἐκκλησίας (of-a-calling-out-unto) γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth,"ὁ (the-one) ἔχων (holding) τὰ (to-the-ones) ἑπτὰ (to-seven) πνεύματα (to-currentings-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τοὺς (to-the-ones) ἑπτὰ (to-seven) ἀστέρας (to-stars,"Οἶδά (I-had-come-to-see) σου (of-thee) τὰ (to-the-ones) ἔργα, (to-works,"ὅτι (to-which-a-one) ὄνομα (to-a-name) ἔχεις (thou-hold) ὅτι (to-which-a-one) ζῇς, (thou-might-life-unto,"καὶ (and) νεκρὸς (en-deaded) εἶ. (thou-be)
3:1. et angelo ecclesiae Sardis scribe haec dicit qui habet septem spiritus Dei et septem stellas scio opera tua quia nomen habes quod vivas et mortuus esAnd to the angel of the church of Sardis write: These things saith he that hath the seven spirits of God and the seven stars: I know thy works, and that thou hast the name of being alive. And thou art dead.
1. And to the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead.
3:1. “And to the Angel of the Church of Sardis write: Thus says he who has the seven spirits of God and the seven stars: I know your works, that you have a name which is alive, but you are dead.
3:1. 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; I know thy works, that thou hast a name that thou livest, and art dead.
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; I know thy works, that thou hast a name that thou livest, and art dead:

1: И Ангелу Сардийской церкви напиши: так говорит Имеющий семь духов Божиих и семь звезд: знаю твои дела; ты носишь имя, будто жив, но ты мертв.
3:1  καὶ τῶ ἀγγέλῳ τῆς ἐν σάρδεσιν ἐκκλησίας γράψον· τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας· οἶδά σου τὰ ἔργα, ὅτι ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ.
3:1. et angelo ecclesiae Sardis scribe haec dicit qui habet septem spiritus Dei et septem stellas scio opera tua quia nomen habes quod vivas et mortuus es
And to the angel of the church of Sardis write: These things saith he that hath the seven spirits of God and the seven stars: I know thy works, and that thou hast the name of being alive. And thou art dead.
3:1. “And to the Angel of the Church of Sardis write: Thus says he who has the seven spirits of God and the seven stars: I know your works, that you have a name which is alive, but you are dead.
3:1. 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; I know thy works, that thou hast a name that thou livest, and art dead.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Город Сарды, главный город в Лидии, со стороны религиозной был известен храмом и культом богини Цибелы. На месте Сард теперь стоит бедная турецкая деревенька с незначительным числом народонаселения [Норов 141-160.]. В Сардах в конце II столетия жил знаменитый апологет Мелитон сардийский, писавший толкование на Апокалипсис [Евсев. Истор. Цер. 4, 13, 26.]. Господь напоминает Сардийцам, что в Его власти находится раздаяние благодатных даров Св. Духа, в Его же власти и под Его наблюдением находятся и епископы всех церквей (семь звезд), в том числе и епископ церкви Сардийской. Христиане Сардийской церкви, по приговору суда Божия, только носят имя живых, на самом деле они мертвы - живы по мнению человеческому и мертвы пред всеведением Божиим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Sardis.A. D. 95.
1 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; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3 Remember therefore how thou hast received and heard, and hold fast, and repent. 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. 4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5 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. 6 He that hath an ear, let him hear what the Spirit saith unto the churches.

Here is, I. The preface, showing, 1. To whom this letter is directed: To the angel of the church of Sardis, an ancient city of Lydia, on the banks of the mountain Tmolus, said to have been the chief city of Asia the Less, and the first city in that part of the world that was converted by the preaching of John; and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without any church or ministry. 2. By whom this message was sent--the Lord Jesus, who here assumes the character of him that hath the seven spirits of God, and the seven stars, taken out of ch. i. 4, where the seven spirits are said to be before the throne. (1.) He hath the seven spirits, that is, the Holy Spirit with his various powers, graces, and operations; for he is personally one, though efficaciously various, and may be said here to be seven, which is the number of the churches, and of the angels of the churches, to show that to every minister, and to every church, there is a dispensation and measure of the Spirit given for them to profit withal--a stock of spiritual influence for that minister and church to improve, both for enlargement and continuance, which measure of the Spirit is not ordinarily withdrawn from them, till they forfeit it by misimprovement. Churches have their spiritual stock and fund, as well as particular believers; and, this epistle being sent to a languishing ministry and church, they are very fitly put in mind that Christ has the seven spirits, the Spirit without measure and in perfection, to whom they may apply themselves for the reviving of his work among them. (2.) He hath the seven stars, the angels of the churches; they are disposed of by him, and accountable to him, which should make them faithful and zealous. He has ministers to employ, and spiritual influences to communicate to his ministers for the good of his church. The Holy Spirit usually works by the ministry, and the ministry will be of no efficacy without the Spirit; the same divine hand holds them both.

II. The body of this epistle. There is this observable in it, that whereas in the other epistles Christ begins with commending what is good in the churches, and then proceeds to tell them what is amiss, in this (and in the epistle to Laodicea) he begins,

1. With a reproof, and a very severe one: I know thy works, that thou hast a name that thou livest, and art dead. Hypocrisy, and a lamentable decay in religion, are the sins charged upon this church, by one who knew her well, and all her works. (1.) This church had gained a great reputation; it had a name, and a very honourable one, for a flourishing church, a name for vital lively religion, for purity of doctrine, unity among themselves, uniformity in worship, decency, and order. We read not of any unhappy divisions among themselves. Every thing appeared well, as to what falls under the observation of men. (2.) This church was not really what it was reputed to be. They had a name to live, but they were dead; there was a form of godliness, but not the power, a name to live, but not a principle of life. If there was not a total privation of life, yet there was a great deadness in their souls and in their services, a great deadness in the spirits of their ministers, and a great deadness in their ministrations, in their praying, in their preaching, in their converse, and a great deadness in the people in hearing, in prayer, and in conversation; what little life was yet left among them was, in a manner, expiring, ready to die.

2. Our Lord proceeds to give this degenerate church the best advice: Be watchful, and strengthen the things, &c., v. 2. (1.) He advises them to be upon their watch. The cause of their sinful deadness and declension was that they had let down their watch. Whenever we are off our watch, we lose ground, and therefore must return to our watchfulness against sin, and Satan, and whatever is destructive to the life and power of godliness. (2.) To strengthen the things that remain, and that are ready to die. Some understand this of persons; there were some few who had retained their integrity, but they were in danger of declining with the rest. It is a difficult thing to keep up to the life and power of godliness ourselves, when we see a universal deadness and declension prevailing round about us. Or it may be understood of practices, as it follows: I have not found thy works perfect before God, not filled up; there is something wanting in them; there is the shell, but not the kernel; there is the carcase, but not the soul--the shadow, but not the substance. The inward thing is wanting, thy works are hollow and empty; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God; there are not inward affections suitable to outward acts and expressions. Now when the spirit is wanting the form cannot long subsist. (3.) To recollect themselves, and remember how they have received and heard (v. 3); not only to remember what they had received and heard, what messages they had received from God, what tokens of his mercy and favour towards them, what sermons they had heard, but how they had received and heard, what impressions the mercies of God had made upon their souls at first, what affections they felt working under their word and ordinances, the love of their espousals, the kindness of their youth, how welcome the gospel and the grace of God were to them when they first received them. Where is the blessedness they then spoke of? (4.) To hold fast what they had received, that they might not lose all, and repent sincerely that they had lost so much of the life of religion, and had run the risk of losing all.

3. Christ enforces his counsel with a dreadful threatening in case it should be despised: I will come unto thee as a thief, and thou shalt not know the hour, v. 3. Observe, (1.) When Christ leaves a people as to his gracious presence, he comes to them in judgment; and his judicial presence will be very dreadful to those who have sinned away his gracious presence. (2.) His judicial approach to a dead declining people will be surprising; their deadness will keep them in security, and, as it procures an angry visit from Christ to them, it will prevent their discerning it and preparing for it. (3.) Such a visit from Christ will be to their loss; he will come as a thief, to strip them of their remaining enjoyments and mercies, not by fraud, but in justice and righteousness, taking the forfeiture they have made of all to him.

4. Our blessed Lord does not leave this sinful people without some comfort and encouragement: In the midst of judgment he remembers mercy (v. 4), and here (1.) He makes honourable mention of the faithful remnant in Sardis, though but small: Thou hast a few names in Sardis which have not defiled their garments; they had not given into the prevailing corruptions and pollution of the day and place in which they lived. God takes notice of the smallest number of those who abide with him; and the fewer they are the more precious in his sight. (2.) He makes a very gracious promise to them: They shall walk with me in white, for they are worthy--in the stola, the white robes of justification, and adoption, and comfort, or in the white robes of honour and glory in the other world. They shall walk with Christ in the pleasant walks of the heavenly paradise; and what delightful converse will there be between Christ and them when they thus walk together! This is an honour proper and suitable to their integrity, which their fidelity has prepared them for, and which it is no way unbecoming Christ to confer upon them, though it is not a legal but a gospel worthiness that is ascribed to them, not merit but meetness. Those who walk with Christ in the clean garments of real practical holiness here, and keep themselves unspotted from the world, shall walk with Christ in the white robes of honour and glory in the other world: this is a suitable reward.

III. We now come to the conclusion of this epistle, in which, as before, we have,

1. A great reward promised to the conquering Christian (v. 5), and it is very much the same with what has been already mentioned: He that overcometh shall be clothed in white raiment. The purity of grace shall be rewarded with the perfect purity of glory. Holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree. Now to this is added another promise very suitable to the case: I will not blot his name out of the book of life, but will confess his name before my Father, and before his angels. Observe, (1.) Christ has his book of life, a register and roll of all who shall inherit eternal life. [1.] The book of eternal election. [2.] The book of remembrance of all those who have lived to God, and have kept up the life and power of godliness in evil times. (2.) Christ will not blot the names of his chosen and faithful ones out of this book of life; men may be enrolled in the registers of the church, as baptized, as making a profession, as having a name to live, and that name may come to be blotted out of the roll, when it appears that it was but a name, a name to live, without spiritual life; such often lose the very name before they die, they are left of God to blot out their own names by their gross and open wickedness. But the names of those that overcome shall never be blotted out. (3.) Christ will produce this book of life, and confess the names of the faithful who stand there, before God, and all the angels; he will do this as their Judge, when the books shall be opened; he will do this as their captain and head, leading them with him triumphantly to heaven, presenting them to the Father: Behold me, and the children that thou hast given me. How great will this honour and reward be!

2. The demand of universal attention finishes the message. Every word from God deserves attention from men; that which may seem more particularly directed to one body of men has something in it instructive to all.
Adam Clarke: Commentary on the Bible - 1831
3:1: The seven Spirits, of God - See the note on Rev 1:4, Rev 1:16 (note), etc.
Thou hast a name that thou livest - Ye have the reputation of Christians, and consequently of being alive to God, through the quickening influence of the Divine Spirit; but ye are dead - ye have not the life of God in your souls, ye have not walked consistently and steadily before God, and his Spirit has been grieved with you, and he has withdrawn much of his light and power.
Albert Barnes: Notes on the Bible - 1834
3:1: The Epistle to the Church at Sardis
The contents of the epistle to the church at Sardis Rev 3:1-6 are:
(1) The usual salutation to the angel of the church, Rev 3:1.
(2) the usual reference to the attributes of the Saviour - those referred to here being that he had the seven Spirits of God, and the seven stars, Rev 3:1.
(3) the assurance that he knew their works, Rev 3:1.
(4) the statement of the uniqueness of the church, or what he saw in it - that it had a name to live and was dead, Rev 3:1.
(5) a solemn direction to the members of the church, arising from their character and circumstances, to be watchful, and to strengthen the things which remained, but which were ready to die; to remember what they had received, and to hold fast what had been communicated to them, and to repent of all their sins, Rev 3:2-3.
(6) a threat that if they did not do this, he would come suddenly upon them, at an hour which they could not anticipate, Rev 3:3.
(7) a commendation of the church as far as it could be done, for there were still a few among them who had not defiled their garments, and a promise that they should walk before him in white, Rev 3:4.
(8) a promise, as usual, to him that should be victorious. The promise here is, that he should walk before him in white; that his name should not be blotted out of the book of life; that he should be acknowledged before the Father, and before the angels, Rev 3:5.
(9) the usual call on all persons to hear what the Spirit said to the churches.
Sardis was the capital of the ancient kingdom of Lydia, one of the provinces of Asia Minor, and was situated at the foot of Mount Tmolus, in a fine plain watered by the river Pactolus, famous for its golden sands. It was the capital where the celebrated Croesus, proverbial for his wealth, reigned. It was taken by Cyrus (548 bc), when Croesus was king, and was at that time one of the most splendid and opulent cities of the East. It subsequently passed into the hands of the Romans, and under them sank rapidly in wealth and importance. In the time of Tiberius it was destroyed by an earthquake, but was rebuilt by order of the emperor. The inhabitants of Sardis bore an ill repute among the ancients for their voluptuous modes of life. Perhaps there may be an allusion to this fact in the words which are used in the address to the church there: "Thou hast a few names even in Sardis which have not defiled their garments."
Successive earthquakes, and the ravages of the Saracens and the Turks, have reduced this once-celebrated city to a heap of ruins, though exhibiting still many remains of former splendor. The name of the village which now occupies the place of this ancient capital is Sart. It is a miserable village, comprising only a few wretched cottages, occupied by Turks and Greeks. There are ruins of the theater, the stadium, and of some ancient churches. The most remarkable of the ruins are two pillars supposed to have belonged to the temple of Cybele; and if so, they are among the most ancient in the world, the temple of Cybele having been built only three hundred years after that of Solomon. The Acropolis serves well to define the site of the city. Several travelers have recently visited the remains of Sardis, and its appearance will be indicated by a few extracts from their writings. Arundell, in his "Discoveries in Asia Minor," says: "If I were asked what impresses the mind most strongly in beholding Sardis, I should say its indescribable solitude, like the darkness of Egypt - darkness that could be felt. So the deep solitude of the spot, once the 'lady of kingdoms,' produces a corresponding feeling of desolate abandonment in the mind, which can never be forgotten."
John Hartley, in regard to these ruins, remarks: "The ruins are, with one exception, more entirely gone to decay than those of most of the ancient cities which we have visited. No Christians reside on the spot: two Greeks only work in a mill here, and a few wretched Turkish huts are scattered among the ruins. We saw the churches of John and the Virgin, the theater, and the building styled the Palace of Croesus; but the most striking object at Sardis is the temple of Cybele. I was filled with wonder and awe at beholding the two stupendous columns of this edifice, which are still remaining: they are silent but impressive witnesses of the power and splendor of antiquity."
The impression produced on the mind is vividly described in the following language of a recent traveler, who lodged there for a night: "Every object was as distinct as in a northern twilight; the snowy summit of the mountain (Tmolus), the long sweep of the valley, and the flashing current of the river (Pactolus). I strolled along toward the banks of the Pactolus, and seated myself by the side of the half-exhausted stream.
"There are few individuals who cannot trace on the map of their memory some moments of overpowering emotion, and some scene, which, once dwelt upon, has become its own painter, and left behind it a memorial that time could not efface. I can readily sympathize with the feelings of him who wept at the base of the pyramids; nor were my own less powerful, on that night when I sat beneath the sky of Asia to gaze upon the ruins of Sardis, from the banks of the golden-sanded Pactolus. Beside me were the cliffs of the Acropolis, which, centuries before, the hardy Median scaled, while leading on the conquering Persians, whose tents had covered the very spot on which I was reclining. Before me were the vestiges of what had been the palace of the gorgeous Croesus; within its walls were once congregated the wisest of mankind, Thales, Cleobulus, and Solon. It was here that the wretched father mourned alone the mangled corse of his beloved Atys; it was here that the same humiliated monarch wept at the feet of the Persian boy who wrung from him his kingdom. Far in the distance were the gigantic "tumuli" of the Lydian monarchs, Candaules, Halyattys, and Gyges; and around them were spread those very plains once trodden by the countless hosts of Xerxes, when hurrying on to find a sepulchre at Marathon.
"There were more varied and more vivid remembrances associated with the sight of Sardis than could possibly be attached to any other spot of earth; but all were mingled with a feeling of disgust at the littleness of human glory. All - all had passed away! There were before me the fanes of a dead religion, the tombs of forgotten monarchs, and the palm-tree that waved in the banquet-hall of kings; while the feeling of desolation was doubly heightened by the calm sweet sky above me, which, in its unfading brightness, shone as purely now as when it beamed upon the golden dreams of Croesus" (Emerson's "Letters from the Aegean," p. 113ff). The present appearance of the ruins is shown by the engraving in this volume.
And unto the angel of the church in Sardis - notes on Rev 1:20.
These things saith he that hath the seven Spirits of God - See the notes on Rev 1:4. If the phrase, "the seven Spirits of God," as there supposed, refers to the Holy Spirit, there is great propriety in saying of the Saviour, that he has that Spirit, inasmuch as the Holy Spirit is represented as sent forth by him into the world, Joh 15:26-27; Joh 16:7, Joh 16:13-14. It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Spirit was his to send forth into the world, and that that great Agent, on whose gracious influences all were dependent for the possession of true religion, could be given or withheld by him at his pleasure.
And the seven stars - See the notes on Rev 1:16. These represented the angels of the seven churches (notes on Rev 1:20); and the idea which the Saviour would seem to intend to convey here is, that he had entire control over the ministers of the churches, and could keep or remove them at pleasure.
I know thy works - See the notes on Rev 2:2.
That thou hast a name that thou livest - Thou dost profess attachment to me and my cause. The word "life" is a word that is commonly employed, in the New Testament, to denote religion, in contradistinction from the natural state of man, which is described as death in sin. By the profession of religion they expressed the purpose to live unto God, and for another world; they professed to have true, spiritual life.
And art dead - That is, spiritually. This is equivalent to saying that their profession was merely in name; and yet this must be understood comparatively, for there were some even in Sardis who truly lived unto God, Rev 3:4. The meaning is, that in general, the profession of religion among them was a mere name. The Saviour does not, as in the case of the churches of Ephesus and Thyatira, specify any pRev_ailing form of error or false doctrine; but it would seem that here it was a simple waist of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: unto: Rev 1:11, Rev 1:20
he that: Rev 1:4, Rev 4:5, Rev 5:6; Joh 1:16, Joh 1:33, Joh 3:34, Joh 7:37-39, Joh 15:26, Joh 15:27, Joh 20:22; Act 2:33; Pe1 1:11
and the: Rev 1:16, Rev 1:20, Rev 2:1
I know: Rev 2:2, Rev 2:9, Rev 2:13, Rev 2:19
and art: Luk 15:24, Luk 15:32; Eph 2:1, Eph 2:5; Col 2:13; Ti1 5:6; Jam 2:26; Jde 1:12
Geneva 1599
3:1 And unto the angel of the church in (a) Sardis (1) write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a (b) name that thou livest, and art dead.
(a) Sardis is the name of a most flourishing and famous city, where the kings of Lydia kept their courts. (1) The fifth passage is to the pastors of Sardis. The introduction is taken from (Rev_ 1:4, Rev_ 1:16).
(b) You are said to live, but are dead indeed.
John Gill
3:1 And unto the angel of the church in Sardis write,.... Of the city of Sardis See Gill on Rev_ 1:11 when, and by whom this church was founded, and who was the present angel or pastor of it, is not now to be certainly known; however, here was a church in the "second" century, of which Melito was then pastor; and he is thought by some to be the angel here intended; this man wrote upon the book of the Revelation, and an apology for the Christians, sent to the Emperor Antoninus Verus, in whose time he lived (c); and in the "third" century a church remained in this place; and also in the "fourth", as appears from the council of Nice, which makes mention of it; and likewise in the "fifth", as is evident from the acts of the synod at Chalcedon, in which age it was the metropolitan church of the Lydians; and in the "sixth" century there was a bishop of this church in the fifth synod at Constantinople; and in the "seventh" century, Marinus bishop of Sardis assisted at the sixth synod in the same place; and in the "eighth" century, Euthymius bishop of it was present in the Nicene synod; and even in the "ninth" century mention is made of an archbishop of Sardis (d): but now there are but very few Christians to be found here, and who have not a place to worship in, nor any to minister to them (e). This church represents the state of the church from the time of the Reformation by Luther and others, until a more glorious state of the church appears, or until the spiritual reign of Christ in the Philadelphian period; under the Sardian church state we now are: (this was published in 1747, Ed.) that this church is an emblem of the reformed churches from Popery, is evident not only from its following the Thyatirian state, which expresses the darkness of Popery, and the depths of Satan in it; but from its being clear of Balaam, and those that held his doctrine; and from the Nicolaitans and their tenets, and from Jezebel, and those that committed adultery with her; things which the two former churches are charged with; but from these the present church reformed. This city of Sardis was once a very flourishing and opulent city; it was the metropolis of Lydia, and the royal seat of the rich King Croesus, though now a very poor and mean village; and may denote the magnificence and splendour of this church state, at least in name and figure, it has appeared in, in the world; though now in a very low and mean condition, and may be worse before the spiritual reign of Christ begins in the next period: there may be some allusion in the name of this church to the precious stone "sarda", which, Pliny says (f), was found about Sardis, and had its name from hence; the same with the Sardian stone in Rev_ 4:2. This stone, naturalists say (g), drives away fear, gives boldness, cheerfulness, and sharpness of wit, and frees from witchcrafts and sorceries; which may be expressive of the boldness and courage of the first reformers; of the cheerfulness, joy, and pleasure, which appeared in their countenances, and which they spread in others by preaching the doctrines of the Gospel; and of those excellent gifts and talents both of nature, learning, and grace, by which they were fitted for their service; and of their being a means of delivering men from the witchcrafts of Jezebel, and the sorceries of the whore of Rome: and perhaps some allusion may be in this name, as is thought by Cocceius, to the Hebrew word "sarid", which signifies a "remnant", since in this church state there was a remnant according to the election of grace, a few names, whose garments were undefiled; or to the word "sered", which signifies a carpenter's rule or line; since the first reformers were endeavouring to bring every doctrine and practice to the rule and line of God's word:
these things saith he that hath the seven spirits of God; the fulness and perfection of the gifts and graces of the Spirit of God, as in Rev_ 1:4, which Christ, as Mediator, has without measure, and are at his dispose, and which he, having received for men, gives unto them; and at the time of the Reformation bestowed them on many eminent servants of his in a very plenteous manner; for which reason he assumes this character in writing to this church:
and the seven stars; the ministers of the Gospel; see Gill on Rev_ 1:16, Rev_ 2:1; these were filled by Christ at this time with evangelical light and knowledge; and were sent, and held forth by him as lights in the world; and were instruments in his hand for great good; and were wonderfully held, kept, and preserved by him, notwithstanding the greatness of their work, their weakness in themselves, and the power, rage, and fury of the antichristian party; Luther is a remarkable instance of this: Christ's making use of the same title here as in the epistle to the church at Ephesus, which represents the apostolic church, may show that this church state bore some degree of likeness to that, and that it was a sort of renewing of it:
I know thy works; good works chiefly; the nature and imperfection of them; and also bad works: that
thou hast a name that thou livest: the reformed churches have had a name for spiritual living, by faith on Christ's righteousness only for justification, that article being the great article of the Reformation: there was in them an appearance of liveliness, by their zeal for Gospel doctrine and worship, and a form of living according to godliness; they were esteemed, were celebrated, and famous for these things, especially for living by faith on Christ's righteousness:
and art dead; or "but art dead"; for, the most part, or greater part of the members of these churches, are dead in trespasses and sins; and as for the rest, they are very dead and lifeless in their frames, in the exercise of grace, and in the discharge of duties; and under great spiritual declensions and decays, just as it were ready to die; and but few really alive in a spiritual sense, and especially lively, or in the lively exercise of grace, and fervent discharge of duty; yea, dead as to those things in which they had a name to live: and this seems to be our case now, who, it is to be hoped, are at, or towards the close of this period,
(c) Euseb. Eccl. Hist. l. 4. c. 13. 26. & l. 5. c. 24. (d) Hist. Eccl. Magdeburg. cent. 3. c. 2. p. 3. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 7. p. 418. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4. cent. 9. c. 3. p. 3. (e) Smith. Notitia, p. 138. (f) Nat. Hist. l. 37. c. 7. Albert. Magn. de Reb. Metall. l. 2. c. 17. (g) Ruaeus de Gemmis, l. 2. c. 6. Albert. Magn. de Rebus Metall. l. 2. c. 17. Schroder. Pharmacopoeia, l. 3. c. 5. p. 18.
John Wesley
3:1 The seven spirits of God - The Holy Spirit, from whom alone all spiritual life and strength proceed. And the seven stars - which are subordinate to him. Thou hast a name that thou livest - A fair reputation, a goodly outside appearance. But that Spirit seeth through all things, and every empty appearance vanishes before him.
Robert Jamieson, A. R. Fausset and David Brown
3:1 THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA. (Rev. 3:1-22)
Sardis--the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for MELITO, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [EUSEBIUS Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [EUSEBIUS, Ecclesiastical History, 4.26; JEROME, On Illustrious Men, 24].
he that hath the seven Spirits of God--that is, He who hath all the fulness of the Spirit (Rev_ 1:4; Rev_ 4:5; Rev_ 5:6, with which compare Zech 3:9; Zech 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession.
and the seven stars-- (Rev_ 1:16, Rev_ 1:20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves.
name . . . livest . . . dead-- (Ti1 5:6; Ti2 3:5; Tit 1:16; compare Eph 2:1, Eph 2:5; Eph 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Rev_ 3:17), but it is not written that she had a high name among the other churches, as Sardis had.
3:23:2: Լե՛ր արթո՛ւն, եւ հաստատեա՛ այսուհետեւ՝ զի հանդերձեա՛լ ես մեռանել. քանզի ո՛չ գտի զգործս քո կատարեալ առաջի Աստուծոյ:
2 Արթո՛ւն եղիր եւ զօրացի՛ր այսուհետեւ, քանի որ մօտ ես մեռնելու[8]. քանզի քո գործերը Աստծու առաջ կատարեալ չգտայ:[8] Յունարէնն ունի՝ հաստատի՛ր մնացածները, որոնք մեռնելու վրայ են:
2 Արթո՛ւն կեցիր եւ հաստատէ՛ մնացած բաները, որոնք մեռնելու վրայ են, վասն զի քու գործերդ Աստուծոյ առջեւ կատարեալ չգտայ։
Լեր արթուն եւ հաստատեա [49]այսուհետեւ, զի հանդերձեալ ես`` մեռանել. քանզի ոչ գտի զգործս քո կատարեալ առաջի Աստուծոյ:

3:2: Լե՛ր արթո՛ւն, եւ հաստատեա՛ այսուհետեւ՝ զի հանդերձեա՛լ ես մեռանել. քանզի ո՛չ գտի զգործս քո կատարեալ առաջի Աստուծոյ:
2 Արթո՛ւն եղիր եւ զօրացի՛ր այսուհետեւ, քանի որ մօտ ես մեռնելու[8]. քանզի քո գործերը Աստծու առաջ կատարեալ չգտայ:
[8] Յունարէնն ունի՝ հաստատի՛ր մնացածները, որոնք մեռնելու վրայ են:
2 Արթո՛ւն կեցիր եւ հաստատէ՛ մնացած բաները, որոնք մեռնելու վրայ են, վասն զի քու գործերդ Աստուծոյ առջեւ կատարեալ չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Бодрствуй и утверждай прочее близкое к смерти; ибо Я не нахожу, чтобы дела твои были совершенны пред Богом Моим.
3:2  γίνου γρηγορῶν, καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκά σου τὰ ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου·
3:2. γίνου ( Thou-should-become ) γρηγορῶν, (watching-unto) καὶ (and) στήρισον (thou-should-have-stablished-to) τὰ (to-the-ones) λοιπὰ ( to-remaindered ) ἃ ( which ) ἔμελλον (they-were-impending) ἀποθανεῖν, (to-have-had-died-off) οὐ (not) γὰρ (therefore) εὕρηκά (I-had-come-to-find) σου (of-thee) ἔργα (to-works) πεπληρωμένα ( to-having-had-come-to-be-en-filled ) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) μου: (of-me)
3:2. esto vigilans et confirma cetera quae moritura erant non enim invenio opera tua plena coram Deo meoBe watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God.
2. Be thou watchful, and stablish the things that remain, which were ready to die: for I have found no works of thine fulfilled before my God.
3:2. Be vigilant, and confirm the things that remain, lest they soon die out. For I do not find your works to be full in the sight of my God.
3:2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God:

2: Бодрствуй и утверждай прочее близкое к смерти; ибо Я не нахожу, чтобы дела твои были совершенны пред Богом Моим.
3:2  γίνου γρηγορῶν, καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκά σου τὰ ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου·
3:2. esto vigilans et confirma cetera quae moritura erant non enim invenio opera tua plena coram Deo meo
Be watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God.
3:2. Be vigilant, and confirm the things that remain, lest they soon die out. For I do not find your works to be full in the sight of my God.
3:2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6: Ввиду сего Господь не находит в Сардикийцах ничего достойного похвалы и прямо призывает к перемене жизни. Состояние бодрствования, духовной бдительности есть первое условие перемены жизни. Дальнейшими словами текста указывается и предмет этой внимательности: прочее близкое к смерти. Здесь под "прочим", очевидно, имеются ввиду некоторые добрые стороны религиозной жизни, которые еще поддерживались Сардийскими христианами, но которым также уже грозила опасность быть забытыми и оставленными при общем понижении религиозно-нравственной жизни. Религиозно-нравственное состояние Сардийских христиан не было вполне безнадежным: нужно было возгревание христианского духа и христианской ревности через воспоминание о великой христианской богооткровенной религии. Вообще же от сардийского христианина требуется покаяние и изменение его прежней неудовлетворительной жизни. Соответственно этому высказывается и угроза от Господа. Христианина, впавшего в религиозное равнодушие и мертвенность, можно пробудить только угрозою внезапности посещения Господа (Лк XII:20). Но те, которые не осквернили своих одежд (Ис LXIV:6), т.е. Сардийцы, которые не запятнали своих душ грехами и преступлениями, как достойные награды за подвиг жизни, будут ходить (со Мною) со своим Господом облеченными в белые одежды. Белая же одежда всегда служит символом чистоты, знаком близости к Богу и прославления. Символ книги жизни весьма употребителен в Свящ. Писании (Быт V:1; Ис IV:3; Откр XX:15) и говорит о предопределении Бож. всеведения, по которому всеведующему Богу известны все те, коим уготовано Царство Божие. К числу их принадлежат и верные Сардийские христиане. Их блаженство будет состоять в общении с Самим Богом и с Его Ангелами (Мф X:32; Лк XII:8).
Adam Clarke: Commentary on the Bible - 1831
3:2: Be watchful - Ye have lost ground by carelessness and inattention. Awake, and keep awake!
Strengthen the things which remain - The convictions and good desires, with any measure of the fear of God and of a tender conscience, which, although still subsisting, are about to perish, because the Holy Spirit, who is the author of them, being repeatedly grieved, is about finally to depart.
Thy works perfect - Πεπληρωμενα· Filled up. They performed duties of all kinds, but no duty completely. They were constantly beginning, but never brought any thing to a proper end. Their resolutions were languid, their strength feeble, and their light dim. They probably maintained their reputation before men, but their works were not perfect before God.
Albert Barnes: Notes on the Bible - 1834
3:2: Be watchful - Be wakeful; be attentive and earnest - in contradistinction from the drowsy condition of the church.
Strengthen the things which remain - The true piety that still lives and lingers among you. Whatever there was of religion among them, it was of importance to strengthen it, that the love of the Saviour might not become wholly extinct. An important duty in a low and languishing state of religion is, to "strengthen the things that still survive." It is to cultivate all the graces which do exist; to nourish all the love of truth which may linger in the church; and to confirm, by warm exhortation, and by a reference to the gracious promises of God's word, the few who may be endeavoring to do their duty, and who, amidst many discouragements, are aiming to be faithful to the Saviour. In the lowest state of religion in a church there may be a few, perhaps quite obscure and of humble rank, who are mourning over the desolations of Zion, and who are sighing for better times. All such it is the duty of the ministers of religion to comfort and encourage; for it is in their hearts that piety may be kept alive in the church - it is through them that it may be hoped religion may yet be Rev_ived. In the apparent hopelessness of doing much good to others, good may always be done to the cause itself by preserving and strengthening what there may be of life among those few, amidst the general desolation and death. It is much to preserve life in grain sown in a field through the long and dreary winter, when all seems to be dead - for it will burst forth, with new life and beauty, in the spring. When the body is prostrate with disease, and life just lingers, and death seems to be coming on, it is much to preserve the little strength that remains; much to keep the healthful parts from being invaded, that there may be strength yet to recover.
That are ready to die - That seem just ready to become extinct. So, sometimes, in a plant, there seems to be but the least conceivable life remaining, and it appears that it must die. So, when we are sick, there seems to be but the feeblest glimmering of life, and it is apparently just ready to go out. So, when a fire dies away, there seems but a spark remaining, and it is just ready to become extinct. And thus, in religion in the soul - religion in a church - religion in a community - it often seems as if it were just about to go out foRev_er.
For I have not found thy works perfect before God - I have not found them complete or full. They come short of what is required. Of what church, of what individual Christian, is not this true? Whom might not the Saviour approach with the same language? It was true, however, in a marked and eminent sense, of the church at Sardis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: watchful: Rev 16:15; Isa 56:10, Isa 62:6, Isa 62:7; Eze 34:8-10, Eze 34:16; Zac 11:16; Mat 24:42-51; Mat 25:13; Mar 13:33-37; Act 20:28-31; Ti2 4:1-4; Pe1 4:7, Pe1 5:8
strengthen: Rev 2:4; Deu 3:28; Job 4:4-5, Job 16:5; Isa 35:3; Luk 22:31, Luk 22:32; Act 18:23
thy works: Kg1 11:4, Kg1 15:3; Ch2 25:2; Isa 57:12; Dan 5:27; Mat 6:2-4, Mat 23:5, Mat 23:28-38
Geneva 1599
3:2 Be watchful, and strengthen the things which remain, that are (c) ready to die: for I have not found thy works perfect before God.
(c) Other things, whose state is such, that they are now going, and unless they are confirmed, will perish without delay.
John Gill
3:2 Be watchful,.... Which may respect both ministers and members: the ministers of the Gospel, whose business is to watch over themselves, their conversation and doctrine, and watch every opportunity to preach it, and the success of their ministry; and that they do not grow careless, or be drawn aside through frowns or flatteries; and over others, as shepherds do, to know the state of their flock; as watchmen of cities to give the time of night, and notice of approaching danger; and to see that the laws of Christ's house are put in execution: and this may also respect the members of these churches, who ought to be watchful, and constant attenders on the word and ordinances, and in the duty of prayer; and should watch over themselves, their hearts, thoughts, affections, words, and actions, and against sin, Satan, the world, and false teachers: or "be awake"; which shows that both ministers and churches are asleep, or much inclined to it; which is the present case of both in this period of time:
and strengthen the things which remain, that are ready to die; not good works; though these may be said to be ready to die when men grow weary of them, are lifeless in the performance of them, and want zeal for them; and may be said to be strengthened when men do their first works: nor the graces of the Spirit; for the whole work of grace remains, and though it is imperfect, yet no part is, or can be taken away from it; yea, there is an increase of it, though it may not be discerned; the work of grace cannot die, or be ready to die; there may be a decline as to the exercise of it, and a want of liveliness in it; and things may be ready to die in appearance, and in the apprehension of believers, but not in reality; and besides it is God's work, and not man's, to strengthen this: therefore they may intend the truths of the Gospel, which at the beginning of the Reformation were revived, and were preached with great life and liveliness; but towards the close of this state, as now, would be just ready to expire, to be almost lost, and dead, and buried, as they are; and which it becomes both ministers and members of churches to hold, and hold up, establish, and confirm: or else the rest of the members of this church may be meant, those of them that remained, that were not wholly sunk and apostatized; and yet were in a very faint and sickly state, scarce any life in them, ready to give up their religion and profession; which should be strengthened, by preaching the pure Gospel, by faithfully administering the ordinances of it, and by speaking comfortable and encouraging words to them. The Complutensian edition and some copies read, "which thou art about lose"; which seems a good reading; and the Arabic version, and some other copies, "which thou art going to reject":
for I have not found thy works perfect before God; meaning that the reformers, and reformed churches, stuck where they first began; and did not carry their works neither with respect to doctrine, and especially with respect to discipline and worship, to a greater perfection, as they ought to have done: and however perfect they might appear before men, they were not so in the sight of the omniscient God, nor found so by Christ, before whom all things are naked and open: the Arabic version reads, "before me"; and the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, read, "before my God". This church, though she has departed from the corrupt church of Rome, and from her evil doctrines and practices; yet did not go on to that perfection which might have been expected and desired, and which would have rendered her praiseworthy, whereas she is now discommended. It is an observation of a Jewish writer (h), that "if one departs from an evil way, and does not do that which is good, he does not , "make his work perfect", and he is not pronounced blessed.
(h) R. David Kimchi in Psal. i. 2.
John Wesley
3:2 The things which remain - In thy soul; knowledge of the truth, good desires, and convictions. Which were ready to die - Wherever pride, indolence, or levity revives, all the fruits of the Spirit are ready to die.
Robert Jamieson, A. R. Fausset and David Brown
3:2 Be--Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking."
the things which remain--Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [ALFORD]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for Rev_ 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life.
are--The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Rev_ 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain.
perfect--literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting.
before God--Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [JUAN D'AVILA]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Rev_ 11:10).
3:33:3: Արդեւք յիշեա՛ թէ ո՛րպէս լուարն, եւ պահեա՛, եւ ապաշխարեա՛. ապա թէ ո՛չ զուարթանաս՝ գա՛մ որպէս գող. եւ ո՛չ ոք իմանայ զգալո՛ւստ իմ առ քեզ[5125]: [5125] Ոսկան. Պահեա՛ եւ ապաշաւեա՛։
3 Արդ, յիշի՛ր, թէ ինչպէ՛ս լսեցիր խօսքը. եւ պահի՛ր այն ու ապաշխարի՛ր. իսկ եթէ չարթնանաս, կը գամ ինչպէս գող, եւ իմ գալուստը քեզ մօտ ոչ ոք չի իմանայ:
3 Հիմա միտքդ բեր թէ ի՛նչպէս ընդունեցիր ու լսեցիր ու պահէ՛ եւ ապաշխարէ՛. բայց եթէ արթննալու չըլլաս, գողի պէս քու վրադ պիտի գամ ու բնաւ պիտի չգիտնաս թէ ո՞ր ժամուն քու վրադ պիտի գամ։
Արդ յիշեա թէ որպէս լուարն, եւ պահեա եւ ապաշխարեա. ապա թէ ոչ զուարթանաս, գամ որպէս գող. եւ ոչ [50]ոք իմանայ`` զգալուստ իմ առ քեզ:

3:3: Արդեւք յիշեա՛ թէ ո՛րպէս լուարն, եւ պահեա՛, եւ ապաշխարեա՛. ապա թէ ո՛չ զուարթանաս՝ գա՛մ որպէս գող. եւ ո՛չ ոք իմանայ զգալո՛ւստ իմ առ քեզ[5125]:
[5125] Ոսկան. Պահեա՛ եւ ապաշաւեա՛։
3 Արդ, յիշի՛ր, թէ ինչպէ՛ս լսեցիր խօսքը. եւ պահի՛ր այն ու ապաշխարի՛ր. իսկ եթէ չարթնանաս, կը գամ ինչպէս գող, եւ իմ գալուստը քեզ մօտ ոչ ոք չի իմանայ:
3 Հիմա միտքդ բեր թէ ի՛նչպէս ընդունեցիր ու լսեցիր ու պահէ՛ եւ ապաշխարէ՛. բայց եթէ արթննալու չըլլաս, գողի պէս քու վրադ պիտի գամ ու բնաւ պիտի չգիտնաս թէ ո՞ր ժամուն քու վրադ պիտի գամ։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Вспомни, что ты принял и слышал, и храни и покайся. Если же не будешь бодрствовать, то Я найду на тебя, как тать, и ты не узнаешь, в который час найду на тебя.
3:3  μνημόνευε οὗν πῶς εἴληφας καὶ ἤκουσας, καὶ τήρει, καὶ μετανόησον. ἐὰν οὗν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῶς ποίαν ὥραν ἥξω ἐπὶ σέ.
3:3. μνημόνευε (thou-should-remember-of) οὖν (accordingly) πῶς (unto-whither) εἴληφας (thou-had-come-to-take) καὶ (and) ἤκουσας (thou-heard,"καὶ (and) τήρει, (thou-should-keep-unto) καὶ (and) μετανόησον: (thou-should-have-considered-with-unto) ἐὰν (if-ever) οὖν (accordingly) μὴ (lest) γρηγορήσῃς, (thou-might-have-watched-unto,"ἥξω (I-shall-arrive) ὡς (as) κλέπτης, (a-stealer) καὶ (and) οὐ (not) μὴ (lest) γνῷς (thou-might-have-had-acquainted) ποίαν (to-whither-belonged) ὥραν (to-an-hour) ἥξω (I-shall-arrive) ἐπὶ (upon) σέ: (to-THEE)
3:3. in mente ergo habe qualiter acceperis et audieris et serva et paenitentiam age si ergo non vigilaveris veniam tamquam fur et nescies qua hora veniam ad teHave in mind therefore in what manner thou hast received and heard: and observe and do penance: If then thou shalt not watch, I will come to thee as a thief: and thou shalt not know at what hour I will come to thee.
3. Remember therefore how thou hast received and didst hear; and keep , and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.
3:3. Therefore, keep in mind the way that you have received and heard, and then observe it and repent. But if you will not be vigilant, I will come to you like a thief, and you will not know at what hour I will come to you.
3:3. Remember therefore how thou hast received and heard, and hold fast, and repent. 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.
Remember therefore how thou hast received and heard, and hold fast, and repent. 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:

3: Вспомни, что ты принял и слышал, и храни и покайся. Если же не будешь бодрствовать, то Я найду на тебя, как тать, и ты не узнаешь, в который час найду на тебя.
3:3  μνημόνευε οὗν πῶς εἴληφας καὶ ἤκουσας, καὶ τήρει, καὶ μετανόησον. ἐὰν οὗν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῶς ποίαν ὥραν ἥξω ἐπὶ σέ.
3:3. in mente ergo habe qualiter acceperis et audieris et serva et paenitentiam age si ergo non vigilaveris veniam tamquam fur et nescies qua hora veniam ad te
Have in mind therefore in what manner thou hast received and heard: and observe and do penance: If then thou shalt not watch, I will come to thee as a thief: and thou shalt not know at what hour I will come to thee.
3:3. Therefore, keep in mind the way that you have received and heard, and then observe it and repent. But if you will not be vigilant, I will come to you like a thief, and you will not know at what hour I will come to you.
3:3. Remember therefore how thou hast received and heard, and hold fast, and repent. 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.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: Remember - Enter into a serious consideration of your state.
How thou hast received - With what joy, zeal, and gladness ye heard the Gospel of Christ when first preached to you.
Hold fast - Those good desires and heavenly influences which still remain.
And repent - Be humbled before God, because ye have not been workers together with him, but have received much of his grace in vain.
If therefore thou shalt not watch - If you do not consider your ways, watching against sin, and for opportunities to receive and do good.
I will come on thee as a thief - As the thief comes when he is not expected, so will I come upon you if ye be not watchful, and cut you off from life and hope.
Albert Barnes: Notes on the Bible - 1834
3:3: Remember therefore how thou hast received - This may refer either to some uniqueness in the manner in which the gospel was conveyed to them - as, By the labors of the apostles, and by the remarkable effusions of the Holy Spirit; or to the ardor and love with which they embraced it; or to the greatness of the favors and privileges conferred on them; or to their own understanding of what the gospel required, when they were converted. It is not possible to determined in which sense the language is used; but the general idea is plain, that there was something marked and unusual in the way in which they had been led to embrace the gospel, and that it was highly proper in these circumstances to look back to the days when they gave themselves to Christ. It is always well for Christians to call to remembrance the "day of their espousals," and their views and feelings when they gave their hearts to the Saviour, and to compare those views with their present condition, especially if their conversion was marked by anything unusual.
And heard - How thou didst hear the gospel in former times; that is, with what earnestness and attention thou didst embrace it. This would rather seem to imply that the reference in the whole passage is to the fact that they embraced the gospel with great ardor and zeal.
And hold fast -
(1) Hold fast the truths which thou didst then receive;
(2) hold fast what remains of true religion among you.
And repent - Repent in regard to all that in which you have departed from your views and feelings when you embraced the gospel.
If therefore thou shalt not watch - The speaker evidently supposed that it was possible that they would not regard the warning; that they would presume that they would be safe if they refused to give heed to it, or, that by mere inattention and indifference they might suffer the warning to pass by unheeded. Similar results have been so common in the world as to make such a supposition not improbable, and to make proper, in other cases as well as that, the solemn threatening that he would come suddenly upon them.
I will come on thee as a thief - In a sudden and unexpected manner. See the notes on Th1 5:2.
And ye shall not know what hour I will come upon thee - You shall not know beforehand; you shall have no warning of my immediate approach. This is often the way in which God comes to people in his heavy judgments. Long beforehand, he admonishes us, indeed, of what must be the consequences of a course of sin, and warns us to turn from it; but when sinners refuse to attend to his warning, and still walk in the way of evil, he comes suddenly, and cuts them down. Every man who is warned of the evil of his course, and who refuses or neglects to repent, has reason to believe that God will come suddenly in his wrath, and call him to his bar, Pro 29:1. No such man can presume on impunity; no one who is warned of his guilt and danger can feel that he is for one moment safe. No one can have any basis of calculation that he will be spared; no one can flatter himself with any probable anticipation that he will have time to repent when God comes to take him away. Benevolence has done its appropriate work in warning him - how can the Great Judge of all be to blame, if he comes then, and suddenly cuts the sinner off?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Remember: Rev 2:5; Eze 16:61-63, Eze 20:43, Eze 36:31; Heb 2:1; Pe2 1:13, Pe2 3:1
and hold: Rev 3:11, Rev 2:25; Ti1 6:20; Ti2 1:13
repent: Rev 3:19, Rev 2:5, Rev 2:21, Rev 2:22
I will: Rev 16:15; Mat 24:42, Mat 24:43; Luk 12:39, Luk 12:40; Th1 5:2, Th1 5:4, Th1 5:5, Th1 5:6; Pe2 3:10
know: Mat 25:13; Mar 13:33, Mar 13:36
John Gill
3:3 Remember, therefore, how thou hast received and heard,.... That is, hast received upon hearing; for hearing goes first, and then receiving: the design of the advice is to put this church in mind of the doctrines of grace she had heard at the beginning of the Reformation, from Luther and others; such as justification by the righteousness of Christ, pardon through his blood, and atonement by his sacrifice, doctrines now almost lost and buried in forgetfulness; wherefore Christ would have her remember these things; how that she heard them with attention, reverence, humility, and without prejudice; and with much affection, so as to approve and love them, believe them, feel the power of them, and taste the goodness in them; and how she received them with all meekness, readiness, and joy, when now they are greatly disliked and rejected by many; very few attend to the doctrines of the Reformation. This is exactly our case:
and hold fast; the above doctrines, though the majority is against them, and learned men despise them, and they are charged with enthusiasm and licentiousness. It looks as if there was danger, as there is, that they would be entirely wrested out of her hands:
and repent: of her deadness, coldness, and indifference to these truths; of her unwatchfulness over them, and imperfection in them; not carrying truth to its fulness and perfection, resting in her first light and knowledge, and even going back from that:
if therefore thou shalt not watch: and preserve truth, and hold fast the form of sound words, and keep to the order, as well as the faith of the Gospel, and constantly attend divine worship, and look for the coming and kingdom of Christ:
I will come on thee as a thief; in the night, and at unawares, unthought of, and unexpected; which must be understood of coming to her in a way of rebuke and chastisement, by bringing some affliction, or suffering some sore distress to fall upon her: the phrase, "on thee", is left out in the Alexandrian copy and in the Ethiopic version:
and thou shalt not know what hour I will come upon thee: which, though applicable to the spiritual coming of Christ in the next church state, and to his second coming in his kingdom and glory, which will be both sudden and unexpected, yet these will be to the joy and comfort of the church; whereas what is here spoken is by way of threatening, and must relate to some severe dispensation on her; and which we might now justly expect, were we not in the unwatchful, unthoughtful, and ignorant situation here described.
John Wesley
3:3 Remember how - Humbly, zealously, seriously. Thou didst receive the grace of God once, and hear - His word. And hold fast - The grace thou hast received. And repent - According to the word thou hast heard.
Robert Jamieson, A. R. Fausset and David Brown
3:3 how thou hast received-- (Col 2:6; Th1 4:1; Ti1 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Rev_ 2:4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear.
heard--Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. TRENCH explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly BENGEL, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus.
If therefore--seeing thou art so warned, if, nevertheless, &c.
come on thee as a thief--in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Mat. 24:4-28) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [AUGUSTINE]. Twice Christ in the days of His flesh spake the same words (Mt 24:42-43; Lk 12:39-40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Rev_ 16:15; Th1 5:2, Th1 5:4, Th1 5:6; 2Pet 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [TRENCH].
3:43:4: Ունի՛ս սակաւ մի զանուն Սարդիացւոցն, որք ո՛չ աղտեղացուցին զհանդերձս իւրեանց. եւ շրջին ՚ի սպիտակս՝ որում արժանի՛ եղեն[5126]: [5126] Ոմանք. Որ ունիս սակաւ մի։ Յօրինակին. Զանուն Սարդացւոցն։ Ուր Ոսկան. Սարդիոնացւոցն։
4 Սակայն Սարդիկէում մի քանի հոգի ունես, որոնք չկեղտոտեցին իրենց զգեստները եւ շրջում են սպիտակ զգեստների մէջ, որոնց արժանի եղան:
4 Սակայն քանի մը անձեր ունիս Սարդիկէի մէջ, որոնք իրենց հանդերձները չաղտոտեցին եւ ճերմակներով պիտի պտըտին ինծի հետ, քանզի արժանի են։
[51]Ունիս սակաւ մի զանուն Սարդիացւոցն`` որք ոչ աղտեղացուցին զհանդերձս իւրեանց, եւ [52]շրջին ի սպիտակս որում արժանի եղեն:

3:4: Ունի՛ս սակաւ մի զանուն Սարդիացւոցն, որք ո՛չ աղտեղացուցին զհանդերձս իւրեանց. եւ շրջին ՚ի սպիտակս՝ որում արժանի՛ եղեն[5126]:
[5126] Ոմանք. Որ ունիս սակաւ մի։ Յօրինակին. Զանուն Սարդացւոցն։ Ուր Ոսկան. Սարդիոնացւոցն։
4 Սակայն Սարդիկէում մի քանի հոգի ունես, որոնք չկեղտոտեցին իրենց զգեստները եւ շրջում են սպիտակ զգեստների մէջ, որոնց արժանի եղան:
4 Սակայն քանի մը անձեր ունիս Սարդիկէի մէջ, որոնք իրենց հանդերձները չաղտոտեցին եւ ճերմակներով պիտի պտըտին ինծի հետ, քանզի արժանի են։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Впрочем у тебя в Сардисе есть несколько человек, которые не осквернили одежд своих, и будут ходить со Мною в белых [одеждах], ибо они достойны.
3:4  ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, καὶ περιπατήσουσιν μετ᾽ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοί εἰσιν.
3:4. ἀλλὰ (other) ἔχεις (thou-hold) ὀλίγα ( to-little ) ὀνόματα (to-names) ἐν (in) Σάρδεσιν (unto-Sardis') ἃ ( which ) οὐκ (not) ἐμόλυναν (they-defiled) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτῶν, (of-them,"καὶ (and) περιπατήσουσιν (they-shall-tread-about-unto) μετ' (with) ἐμοῦ (of-ME) ἐν (in) λευκοῖς , ( unto-white ) ὅτι (to-which-a-one) ἄξιοί ( deem-belonged ) εἰσιν. (they-be)
3:4. sed habes pauca nomina in Sardis qui non inquinaverunt vestimenta sua et ambulabunt mecum in albis quia digni suntBut thou hast a few names in Sardis which have not defiled their garments: and they shall walk with me in white, because they are worthy.
4. But thou hast a few names in Sardis which did not defile their garments: and they shall walk with me in white; for they are worthy.
3:4. But you have a few names in Sardis who have not defiled their garments. And these shall walk with me in white, because they are worthy.
3:4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.
Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy:

4: Впрочем у тебя в Сардисе есть несколько человек, которые не осквернили одежд своих, и будут ходить со Мною в белых [одеждах], ибо они достойны.
3:4  ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, καὶ περιπατήσουσιν μετ᾽ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοί εἰσιν.
3:4. sed habes pauca nomina in Sardis qui non inquinaverunt vestimenta sua et ambulabunt mecum in albis quia digni sunt
But thou hast a few names in Sardis which have not defiled their garments: and they shall walk with me in white, because they are worthy.
3:4. But you have a few names in Sardis who have not defiled their garments. And these shall walk with me in white, because they are worthy.
3:4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: Thou hast a few names even in Sardis - A few persons, names being put for those who bore them. And as the members of the Church were all enrolled, or their names entered in a book, when admitted into the Church or when baptized, names are here put for the people themselves. See Rev 3:5.
Have not defiled their garments - Their souls. The Hebrews considered holiness as the garb of the soul, and evil actions as stains or spots on this garb. So in Shabbath, fol. 152, 2: "A certain king gave royal garments to his servants: those who were prudent folded them up, and laid them by in a chest; those who were foolish put them on, and performed their daily labor in them. After some time the king asked for those royal robes; the wise brought theirs white and clean, the foolish brought theirs spotted with dirt. With the former the king was well pleased; with the latter he was angry. Concerning the former he said: Let those garments be laid up in my wardrobe, and let the persons go home in peace. Of the latter he said: Let the garments be put into the hands of the fuller, and cast those who wore them into prison." This parable is spoken on these words of Ecclesiastes, Ecc 12:7 : The spirit shall return to God who gave it.
They shall walk with me in white - They shall be raised to a state of eternal glory, and shall be for ever with their Lord.
Albert Barnes: Notes on the Bible - 1834
3:4: Thou hast a few names even in Sardis - See the analysis of the chapter. The word "names" here is equivalent to "persons"; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin pRev_ail, there may be found a few who are worthy of the divine commendation; a few who show that true religion may exist even when the mass are evil. Compare the notes on Rom 11:4.
Which have not defiled their garments - Compare the notes on Jde 1:23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the pRev_ailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled.
And they shall walk with me in white - White is the emblem of innocence, and is hence appropriately represented as the color of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Compare Rev 7:9; Rev 19:8.
For they are worthy - They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is suited for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and proper that we should be received there. We have the character to which God has promised eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: names: Rev 11:13 *Gr: Act 1:15
even: Kg1 19:18; Isa 1:9; Rom 11:4-6
which: Rev 7:14, Rev 19:8; Isa 52:1, Isa 59:6, Isa 61:3, Isa 61:10, Isa 64:6; Zac 3:3-6; Jde 1:23
walk: Rev 3:5, Rev 3:18, Rev 4:4, Rev 6:11, Rev 7:9, Rev 7:13, Rev 19:14; Est 8:15; Psa 68:14; Ecc 9:8; Zac 3:4; Mar 16:5
for: Mat 10:11; Luk 20:35, Luk 21:36; Th2 1:5
Geneva 1599
3:4 Thou hast a few names even in Sardis (3) which have not defiled their garments; and they shall walk with me in (4) white: for they are (d) worthy.
(3) That is, who have with all religion guarded themselves from sin and moral corruption, even from the very show of evil; (Jude 1:23). (4) Pure from all spot, and shining with glory. So it is to be understood always hereafter, as in (Rev_ 3:5).
(d) They are suitable and proper, that is, because they are justified in Christ, as they have truly showed it: for he who acts righteously is righteous in the same way that a tree bears good fruit; (Rom 8:18).
John Gill
3:4 Thou hast a few names even in Sardis,.... The Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "but thou hast a few names", &c. or "a few men", as the Ethiopic version renders it; who were called by name, and were men of renown, excellent men, men famous for holding the truth of doctrine, and for powerful and practical godliness; men of great light and grace, and who were known by name to God and Christ: these are said to be but "few", not in comparison of the world, in which sense all the elect of God are but few, though a large number, considered in themselves; but in comparison of formal lifeless professors of religion, with which this church state abounds; and which, if we were not as dead as we are, might easily be observed; there may not only be hypocrites in churches, but a majority of them: yea, these few may be understood in comparison of the greater number of true believers; for in this period of the church there are but few, even of them, that are lively, zealous, and careful, and are heartily concerned for the purity of doctrine, discipline, worship, and conversation; and a few there are, blessed be God, even in this our Sardian church state. God will have a few in whom he will be glorified in the most declining times; and the Lord knows and takes notice of these few; and for their sake the church state is kept up, the Gospel and its ordinances are continued; nor is a church to be judged of by the number of its members, nor is a multitude to be followed to do evil,
Which have not defiled their garments; the Ethiopic version adds, "with a woman", the woman Jezebel. They were not guilty either of corporeal or spiritual fornication, which is idolatry; they kept their outward conversation garments pure, and maintained a profession of Christ and his truths incorrupt; they did not defile it by an unbecoming walk, or by a denial of Christ and a departure from him, and by embracing false doctrines; they were neither erroneous in their principles, nor immoral in their practices; few there, are indeed of this sort. Defiled garments, in either sense, very ill become members of the reformed churches. Among the Jews (i), if a priest's garments were spotted or defiled, he might not minister; if he did, his service was rejected,
And they shall walk with me in white; there is a walking in Christ by faith; and a walking before him as in his sight; and a walking worthy of him, in all well pleasing in his ways and ordinances; and here a walking with him, in a way of special and comfortable communion, both here and hereafter: and this is in white; in white raiment, meaning either in the robe of his own righteousness, compared to fine linen and white; or in the shining robes of immortality and glory; and may be expressive of that spiritual joy which such shall be partakers of, as well as of their spotless purity and innocence in the other world. White raiment was used among the Romans as a token of joy at festivals, and on birthdays, and at weddings, and such like times,
For they are worthy; not of themselves, or through any works of righteousness done by them, which are neither meritorious of grace here, nor of glory hereafter; but through the grace of God, and worthiness of Christ. The Jews have a saying somewhat like this (k),
"they that walk with God in their lifetime, "are worthy" to walk with him after their death;
In the Apocrypha we read:
"Take thy number, O Sion, and shut up those of thine that are clothed in white, which have fulfilled the law of the Lord.'' (2 Esdras 2:40).
This clause is left out in the Ethiopic version,
(i) T. Bab. Zebachim, fol. 35. 1. (k) Tzeror Hammor, fol. 10. 3.
John Wesley
3:4 Yet thou hast a few names - That is, persons. But though few, they had not separated themselves from the rest; otherwise, the angel of Sardis would not have had them. Yet it was no virtue of his, that they were unspotted; whereas it was his fault that they were but few. Who have not defiled their garments - Either by spotting themselves, or by partaking of other men's sins. They shall walk with me in white - in joy; in perfect holiness; in glory. They are worthy - A few good among many bad are doubly acceptable to God. O how much happier is this worthiness than that mentioned, Rev_ 16:6.
Robert Jamieson, A. R. Fausset and David Brown
3:4 The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even."
names--persons named in the book of life (Rev_ 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Rev_ 3:1). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors.
not defiled their garments--namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Eph 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Rev_ 19:8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (Rev_ 7:14). The Greek is not "to stain" (Greek, "miainein"), but to "defile," or besmear (Greek, "molunein"), Song 5:3.
they shall walk with me in white--The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Lk 23:43; Jn 17:24. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Rev_ 22:3).
they are worthy--with the worthiness (not their own, but that) which Christ has put on them (Rev_ 7:14). Ezek 16:14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [VITRINGA]. Contrast Acts 13:46.
3:53:5: Որ յաղթէ՝ ա՛յսպէս զգեցցի սպիտակս. եւ ո՛չ ջնջեսցի անուն նորա ՚ի դպրութենէն կենաց. եւ խոստովանեցայց զանուն նորա առաջի Հօր իմոյ՝ եւ առաջի հրեշտակաց[5127]: [5127] Ոմանք. Խոստովանեցից զան՛՛։ Ոսկան. Հրեշտակաց նորա։
5 Ով յաղթի, այսպէս սպիտակ կը հագնի, եւ նրա անունը չի ջնջուի կեանքի գրքից. եւ նրա անունը պիտի խոստովանեմ իմ Հօր առաջ եւ նրա հրեշտակների առաջ:
5 Ան որ կը յաղթէ՝ ճերմակներ պիտի հագնի ու ես անոր անունը կենաց գրքէն պիտի չաւրեմ եւ անոր անունը պիտի դաւանիմ իմ Հօրս առջեւ ու անոր հրեշտակներուն առջեւ։
Որ յաղթէ [53]այսպէս զգեցցի սպիտակս, եւ ոչ [54]ջնջեսցի անուն`` նորա ի դպրութենէն կենաց. եւ խոստովանեցայց զանուն նորա առաջի Հօր իմոյ եւ առաջի [55]հրեշտակաց:

3:5: Որ յաղթէ՝ ա՛յսպէս զգեցցի սպիտակս. եւ ո՛չ ջնջեսցի անուն նորա ՚ի դպրութենէն կենաց. եւ խոստովանեցայց զանուն նորա առաջի Հօր իմոյ՝ եւ առաջի հրեշտակաց[5127]:
[5127] Ոմանք. Խոստովանեցից զան՛՛։ Ոսկան. Հրեշտակաց նորա։
5 Ով յաղթի, այսպէս սպիտակ կը հագնի, եւ նրա անունը չի ջնջուի կեանքի գրքից. եւ նրա անունը պիտի խոստովանեմ իմ Հօր առաջ եւ նրա հրեշտակների առաջ:
5 Ան որ կը յաղթէ՝ ճերմակներ պիտի հագնի ու ես անոր անունը կենաց գրքէն պիտի չաւրեմ եւ անոր անունը պիտի դաւանիմ իմ Հօրս առջեւ ու անոր հրեշտակներուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Побеждающий облечется в белые одежды; и не изглажу имени его из книги жизни, и исповедаю имя его пред Отцем Моим и пред Ангелами Его.
3:5  ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, καὶ οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς, καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ.
3:5. Ὁ (The-one) νικῶν (conquering-unto,"οὕτως (unto-the-one-this) περιβαλεῖται ( it-shall-cast-about ) ἐν (in) ἱματίοις (unto-apparelets) λευκοῖς , ( unto-white ,"καὶ (and) οὐ (not) μὴ (lest) ἐξαλείψω ( I-shall-smear-along-out ) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) ἐκ ( out ) τῆς ( of-the-one ) βίβλου ( of-a-paper ) τῆς ( of-the-one ) ζωῆς , ( of-a-lifing ,"καὶ (and) ὁμολογήσω (I-shall-along-forthee-unto) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) ἐνώπιον (in-looked) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) καὶ (and) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀγγέλων (of-messengers) αὐτοῦ. (of-it)
3:5. qui vicerit sic vestietur vestimentis albis et non delebo nomen eius de libro vitae et confitebor nomen eius coram Patre meo et coram angelis eiusHe that shall overcome shall thus be clothed in white garments: and I will not blot out his name out of the book of life. And I will confess his name before my Father and before his angels.
5. He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.
3:5. Whoever prevails, so shall he be clothed in white vestments. And I will not delete his name from the Book of Life. And I will confess his name in the presence of my Father and in the presence of his Angels.
3:5. 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.
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:

5: Побеждающий облечется в белые одежды; и не изглажу имени его из книги жизни, и исповедаю имя его пред Отцем Моим и пред Ангелами Его.
3:5  ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, καὶ οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς, καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ.
3:5. qui vicerit sic vestietur vestimentis albis et non delebo nomen eius de libro vitae et confitebor nomen eius coram Patre meo et coram angelis eius
He that shall overcome shall thus be clothed in white garments: and I will not blot out his name out of the book of life. And I will confess his name before my Father and before his angels.
3:5. Whoever prevails, so shall he be clothed in white vestments. And I will not delete his name from the Book of Life. And I will confess his name in the presence of my Father and in the presence of his Angels.
3:5. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:5: I will not blot out his name - This may be an allusion to the custom of registering the names of those who were admitted into the Church in a book kept for that purpose, from which custom our baptismal registers in Churches are derived. These are properly books of life, as there those who were born unto God were registered; as in the latter those who were born in that parish were enrolled. Or there may be allusions to the white raiment worn by the priests, and the erasing of the name of any priest out of the sacerdotal list who had either sinned, or was found not to be of the seed of Aaron. In Middoth, fol. 37, 2: "The great council of Israel sat and judged the priests. If in a priest any vice was found they stripped of his white garments and clothed him in black, in which he wrapped himself, went out, and departed. Him in whom no vice was found they clothed in white, and he went and took his part in the ministry among his brother priests."
I will confess his name - I will acknowledge that this person is my true disciple, and a member of my mystical body. In all this there may also be an allusion to the custom of registering citizens. Their names were entered into books, according to their condition, tribes, family, etc.; and when they were dead, or had by unconstitutional acts forfeited their right of citizenship, the name was blotted out, or erased from the registers. See the note on Exo 32:32.
Albert Barnes: Notes on the Bible - 1834
3:5: He that overcometh - See the notes on Rev 2:7.
The same shall be clothed in white raiment - Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy.
And I will not blot out his name out of the book of life - The book which contains the names of those who are to live with him foRev_er. The names of his people are thus represented as enrolled in a book which he keeps - a register of those who are to live foRev_er. The phrase "book of life" frequently occurs in the Bible, representing this idea. See the notes on Phi 4:3. Compare Rev 15:3; Rev 20:12, Rev 20:15; Rev 21:27; Rev 22:19. The expression "I will not blot out" means, that the names would be found there on the great day of final account, and would be found there foRev_er. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honor to have the name enrolled in that book than in the books of heraldry - in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen that the world has produced.
But I will confess his name, ... - I will acknowledge him to be my follower. See the notes on Mat 10:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: that: Rev 2:7; Sa1 17:25
the same: Rev 3:4, Rev 19:8
blot: Exo 32:32, Exo 32:33; Deu 9:14; Psa 69:28, Psa 109:13
the book: Rev 13:8, Rev 17:8, Rev 20:12, Rev 20:15, Rev 21:27, Rev 22:19; Phi 4:3
confess: Mal 3:17; Mat 10:32; Luk 12:8; Jde 1:24
John Gill
3:5 He that overcometh,.... The deadness, formality, and imperfection of this church state; gets over these things, and is among the few names in it:
the same shall be clothed in white raiment; the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read, "thus shall he be clothed in white raiment"; he shall have abundance of spiritual peace and joy, great success and prosperity, both inward and outward, in himself, and in the church; and triumph over all his enemies, sin, Satan, the world, death, and every other enemy; and not only be clothed with change of raiment, the pure and spotless righteousness of Christ, but shall enjoy eternal glory and happiness! the allusion seems to be to the custom of the Jewish sanhedrim in judging of priests fit for service (l),
"they examined the priests concerning their genealogies and blemishes; every priest in whom was found anything faulty in his genealogy, he was clothed in black and veiled in black, and went out of the court; but everyone that was found perfect and right, , "he was clothed in white", and went in and ministered with his brethren the priests.
And I will not blot out his name out of the book of life; by which is meant the choice of persons to everlasting life and salvation; and this being signified by a book, and by writing names in it, shows the exact knowledge God has of his elect, the value he has for them, his remembrance of them, his love to them, and care for them; and that this election is of particular persons by name, and is sure and certain; for those whose names are written in it shall never be blotted out, they will always remain in the number of God's elect, and can never become reprobates, or shall ever perish; because of the unchangeableness of the nature and love of God, the firmness of his purposes, the omnipotence of his arm, the death and intercession of Christ for them, their union to him, and being in him, the impossibility of their seduction by false teachers, and the security of their persons, grace, and glory in Christ, and in whose keeping this book of life is; which respects not this temporal life, that belongs to the book of providence, but a spiritual and eternal life, from whence it has its name,
But I will confess his name before my Father and before his angels; which shows that Christ has an exact and perfect knowledge of all the chosen ones, he knows them by name; and that he has a strong and affectionate love for them, and is not ashamed of them, of their cause, of their persons, and of their relation to him; and that he does and will own, acknowledge, and approve of them, both here and hereafter: and the confession he will make of them will be in their praise; in praise of their persons and the comeliness of them, which he has put upon them; and of their graces, though they are his own; and of their good works as the fruits of grace: and this will be made before his Father, who chose these persons, and gave them to him to preserve and save; and before the angels, who rejoice at their salvation and happiness; and this will be at the last day; see Gill on Mt 10:32.
(l) Maimon. Biath Hamikdash, c. 6. sect. 11, Misn. Middot, c. 5. sect. 3. T. Bab. Yoma, fol. 19. 1.
John Wesley
3:5 He shall be clothed in white raiment - The colour of victory, joy, and triumph. And I will not blot his name out of the book of life - Like that of the angel of the church at Sardis: but he shall live for ever. I will confess his name - As one of my faithful servants and soldiers.
Robert Jamieson, A. R. Fausset and David Brown
3:5 white--not a dull white, but glittering, dazzling white [GROTIUS]. Compare Mt 13:43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here.
the same--Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c.
raiment--Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Rev_ 3:4); therefore the two are identical.
I will not--Greek, "I will not by any means."
blot out . . . name out of . . . book of life--of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (Rev_ 3:1), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Rev_ 13:8; Rev_ 17:8; Rev_ 20:12, Rev_ 20:15; Rev_ 21:27; Ex 32:32; Ps 69:28; Dan 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Rev_ 20:15; Rev_ 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others.
before . . . before--Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Mt 10:32-33; Lk 12:8-9. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [TRENCH]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (Mt 11:15; Mt 13:9; Mk 4:9, Mk 4:23; Mk 7:16; Lk 8:8; Lk 14:35).
3:63:6: Որ ունի ականջս լսելոյ՝ լուիցէ՛ զինչ ասէ Հոգին առ եկեղեցիս[5128]:[5128] Ոմանք. Ականջս՝ լուիցէ։
6 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
6 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
Որ ունի ականջս` լուիցէ զինչ ասէ Հոգին առ եկեղեցիս:

3:6: Որ ունի ականջս լսելոյ՝ լուիցէ՛ զինչ ասէ Հոգին առ եկեղեցիս[5128]:
[5128] Ոմանք. Ականջս՝ լուիցէ։
6 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
6 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
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3:66: Имеющий ухо да слышит, что Дух говорит церквам.
3:6  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
3:6. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto)
3:6. qui habet aurem audiat quid Spiritus dicat ecclesiisHe that hath an ear, let him hear what the Spirit saith to the churches.
6. He that hath an ear, let him hear what the Spirit saith to the churches.
3:6. Whoever has an ear, let him hear what the Spirit says to the Churches.
3:6. He that hath an ear, let him hear what the Spirit saith unto the churches.
He that hath an ear, let him hear what the Spirit saith unto the churches:

6: Имеющий ухо да слышит, что Дух говорит церквам.
3:6  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
3:6. qui habet aurem audiat quid Spiritus dicat ecclesiis
He that hath an ear, let him hear what the Spirit saith to the churches.
3:6. Whoever has an ear, let him hear what the Spirit says to the Churches.
3:6. He that hath an ear, let him hear what the Spirit saith unto the churches.
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Adam Clarke: Commentary on the Bible - 1831
3:6: He that hath an ear - The usual caution and counsel carefully to attend to the things spoken to the members of that Church, in which every reader is more or less interested.
Epistle to the Church at Philadelphia
Albert Barnes: Notes on the Bible - 1834
3:6: He that hath an ear ... - See the notes on Rev 2:7.
The Epistle to the Church in Philadelphia
This epistle Rev 3:7-13 comprises the following subjects:
(1) The usual address to the angel of the church, Rev 3:7.
(2) the reference to some attribute or characteristic of the speaker, Rev 3:7. He here addresses the church as one who is holy and true; as he who has the key of David, and who can shut and no one can open, and open and no one can shut. The representation is that of one who occupies a royal palace, and who can admit or exclude anyone whom he pleases. The reference to such a palace is continued through the epistle.
(3) the usual declaration that he knows their works, and that he has found that they had strength, though but a little, and had kept his word, Rev 3:8.
(4) a declaration that he would constrain some who professed that they were Jews, but who were of the synagogue of Satan, to come and humble themselves before them, Rev 3:9.
(5) the particular promise to that church. He would keep them in the hour of temptation that was coming to try all that dwelt upon the earth, Rev 3:10.
(6) the command addressed to them as to the other churches. He solemnly enjoins it on them to see that no one should take their crown, or deprive them of the reward which he would give to his faithful followers, Rev 3:11.
(7) a general promise, in view of the circumstances in Philadelphia, to all who should overcome, Rev 3:12. They would be made a pillar in the temple of God, and go no more out. They would have written on themselves the name of his God, and the name of the holy city - showing that they were inhabitants of the heavenly world.
(8) the usual call on all to attend to what was said to the churches, Rev 3:13.
Philadelphia stood about 25 miles south-cast from Sardis, in the plain of Hermus, and about midway between the river of that name and the termination of Mount Tmolus. It was the second city in Lydia, and was built by King Attalus Philadelphus, from whom it received its name. In the year 133 b. c. the place passed, with the country in the vicinity, under the dominion of the Romans. The site is reported by Strabo to be liable to earthquakes, but it continued to be a place of importance down to the Byzantine age; and, of all the towns in Asia Minor, it withstood the Turks the longest. It was taken by Bajazat, 1392 a. d. "It still exists as a Turkish town, under the name of Allah Shehr, 'City of God,' that is, the 'High Town.' It covers a considerable extent of ground, running up the slopes of four hills, or rather of one hill with four flat summits. The country, as viewed from these hills, is extremely magnificent - gardens and vineyards lying at the back and sides of the town, and before it one of the most beautiful and extensive plains of Asia. The missionaries Fisk and Parsons were informed by the Greek bishop that the town contained 3, 000 houses, of which he assigned 250 to the Greeks, and the rest to the Turks (the mid-19th century). On the same authority it is stated that there are five churches in the town, besides twenty others which were too old or too small for use. Six minarets, indicating as many mosques, are seen in the town, and one of these mosques is believed by the native Christians to have been the church in which assembled the primitive Christians addressed in the Apocalypse. There are few ruins; but in one part are four pillars, which are supposed to have been columns of a church.
One solitary pillar has been often noticed, as reminding beholders of the remarkable words in the Apocalypse - 'Him that overcometh I will make a pillar in the temple of my God'" (Kitto's Encyclopedia. See also the Missionary Herald for 1821, p. 253; 1839, pp. 210-212). The town is the seat of a Greek archbishop, with about twenty inferior clergy. The streets are narrow, and are described as remarkably filthy. The engraving in this volume will give a representation of the town as it now appears.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Rev 2:7
John Gill
3:6 He that hath an ear, let him hear,.... See Gill on Rev_ 2:7.
Robert Jamieson, A. R. Fausset and David Brown
3:6 (See on Rev_ 2:7.)
3:73:7: Եւ առ հրեշտակն Փիլադելփեաց եկեղեցւոյն գրեա՛. Ա՛յսպէս ասէ Սուրբն, Ճշմարի՛տն, որ ունի զփականս Դաւթի. բանալ՝ եւ ո՛չ ոք է որ փակէ, եւ փակէ՝ եւ ո՛չ ոք է որ բանայ[5129]. [5129] Ոմանք. Առ հրեշտակն եղբայրասիրաց եկե՛՛։ Ոսկան. Սուրբն եւ ճշմարիտն։ Բազումք. Բանայ, եւ ոչ ոք է։
7 «Գրի՛ր նաեւ Փիղադեղփիայի եկեղեցու հրեշտակին. «Այսպէս է ասում Սուրբը, Ճշմարիտը, որ ունի Դաւթի բանալին. բաց է անում, եւ չկայ մէկը, որ փակի. եւ փակում է, ու չկայ մէկը, որ բաց անի.
7 «Եւ Ֆիլատելֆիայի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ այն Սուրբը, այն Ճշմարիտը որ Դաւիթին բանալին ունի, որ կը բանայ ու մէ՛կը չկայ որ գոցէ եւ կը գոցէ ու մէ՛կը չկայ որ բանայ.
Եւ առ հրեշտակն Փիղադեղփեաց եկեղեցւոյն գրեա. Այսպէս ասէ Սուրբն, Ճշմարիտն` որ ունի զփականս Դաւթի. բանայ` եւ ոչ ոք է որ փակէ, եւ փակէ` եւ ոչ ոք է որ բանայ:

3:7: Եւ առ հրեշտակն Փիլադելփեաց եկեղեցւոյն գրեա՛. Ա՛յսպէս ասէ Սուրբն, Ճշմարի՛տն, որ ունի զփականս Դաւթի. բանալ՝ եւ ո՛չ ոք է որ փակէ, եւ փակէ՝ եւ ո՛չ ոք է որ բանայ[5129].
[5129] Ոմանք. Առ հրեշտակն եղբայրասիրաց եկե՛՛։ Ոսկան. Սուրբն եւ ճշմարիտն։ Բազումք. Բանայ, եւ ոչ ոք է։
7 «Գրի՛ր նաեւ Փիղադեղփիայի եկեղեցու հրեշտակին. «Այսպէս է ասում Սուրբը, Ճշմարիտը, որ ունի Դաւթի բանալին. բաց է անում, եւ չկայ մէկը, որ փակի. եւ փակում է, ու չկայ մէկը, որ բաց անի.
7 «Եւ Ֆիլատելֆիայի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ այն Սուրբը, այն Ճշմարիտը որ Դաւիթին բանալին ունի, որ կը բանայ ու մէ՛կը չկայ որ գոցէ եւ կը գոցէ ու մէ՛կը չկայ որ բանայ.
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3:77: И Ангелу Филадельфийской церкви напиши: так говорит Святый, Истинный, имеющий ключ Давидов, Который отворяет--и никто не затворит, затворяет--и никто не отворит:
3:7  καὶ τῶ ἀγγέλῳ τῆς ἐν φιλαδελφείᾳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει·
3:7. Καὶ (And) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) τῆς (of-the-one) ἐν (in) Φιλαδελφίᾳ (unto-a-Filadelfia) ἐκκλησίας (of-a-calling-out-unto,"γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth,"ὁ (the-one) ἅγιος, (hallow-belonged,"ὁ (the-one) ἀληθινός, (un-secluded-belonged-to,"ὁ (the-one) ἔχων (holding) τὴν ( to-the-one ) κλεῖν ( to-a-latch ) Δαυείδ , ( of-a-Daueid ," ὁ ( the-one ) ἀνοίγων ( opening-up ) καὶ ( and ) οὐδεὶς ( not-moreover-one ) κλείσει , ( it-shall-latch ," καὶ ( and ) κλείων ( latching ) καὶ ( and ) οὐδεὶς ( not-moreover-one ) ἀνοίγει , ( it-openeth-up ,"
3:7. et angelo Philadelphiae ecclesiae scribe haec dicit sanctus et verus qui habet clavem David qui aperit et nemo cludit et cludit et nemo aperitAnd to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth:
7. 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 none shall shut, and that shutteth, and none openeth:
3:7. And to the Angel of the Church of Philadelphia write: Thus says the Holy One, the True One, he who holds the key of David. He opens and no one closes. He closes and no one opens.
3:7. 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;
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:

7: И Ангелу Филадельфийской церкви напиши: так говорит Святый, Истинный, имеющий ключ Давидов, Который отворяет--и никто не затворит, затворяет--и никто не отворит:
3:7  καὶ τῶ ἀγγέλῳ τῆς ἐν φιλαδελφείᾳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει·
3:7. et angelo Philadelphiae ecclesiae scribe haec dicit sanctus et verus qui habet clavem David qui aperit et nemo cludit et cludit et nemo aperit
And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth:
3:7. And to the Angel of the Church of Philadelphia write: Thus says the Holy One, the True One, he who holds the key of David. He opens and no one closes. He closes and no one opens.
3:7. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Город Филадельфия - один из городов Лидии. По преданию, первым епископом Филадельфии был Димитрий, поставленный св. Иоанном. В настоящее время Филадельфия носит турецкое название Аллах-Шехр (Божий град) и имеет вид христианского города. К этой верной, сравнительно, церкви Господь обращается с откровением, исключительно содержащим в себе хвалу и одобрение. В Своем обращении к ней Господь называет Себя святым, указывая этим на внутреннейшее свойство Своей природы. В тесной связи со святостью стоит истинность, говорящая об отношении Его к миру и людям. К этим двум Своим Божественным свойствам Господь присоединяет еще новое и называет Себя имеющим ключ Давида. Обладание Иисусом Христом ключом Давида означает обладание ключом от врат небесного Иерусалима. Значит, Христу принадлежит полная власть удостоить или не удостоить блаженства вечного царства. И этот приговор никто, кроме Самого Господа, не в состоянии изменить.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Philadelphia.A. D. 95.
7 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; 8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9 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. 10 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 try them that dwell upon the earth. 11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: 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. 13 He that hath an ear, let him hear what the Spirit saith unto the churches.

We have now come to the sixth letter, sent to one of the Asian churches, where observe,

I. The inscription, showing,

1. For whom it was more immediately designed: The angel of the church of Philadelphia; this also was a city in Asia Minor, seated upon the borders of Mysia and Lydia, and had its name from that brotherly love for which it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father and the brethren of Christ; but rather that it was its ancient name, on account of the love and kindness which the citizens had and showed to each other as a civil fraternity. This was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults.

2. By whom this letter was signed; even by the same Jesus who is alone the universal head of all the churches; and here observe by what title he chooses to represent himself to this church: He that is holy, he that is true, he that hath the key of David, &c. You have his personal character: He that is holy and he that is true, holy in his nature, and therefore he cannot but be true to his word, for he hath spoken in his holiness; and you have also his political character: He hath the key of David, he openeth, and no man shutteth; he hath the key of the house of David, the key of government and authority in and over the church. Observe, (1.) The acts of his government. [1.] He opens. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers; he opens a door of entrance, opens the heart; he opens a door of admission into the visible church, laying down the terms of communion; and he opens the door of admission into the church triumphant, according to the terms of salvation fixed by him. [2.] He shuts the door. When he pleases, he shuts the door of opportunity and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church-fellowship against unbelievers and profane persons; and he shuts the door of heaven against the foolish virgins who have slept away their day of grace, and against the workers of iniquity, how vain and confident soever they may be. (2.) The way and manner in which he performs these acts, and that is absolute sovereignty, independent upon the will of men, and irresistible by the power of men: He openeth, and no man shutteth; he shutteth, and no man openeth; he works to will and to do, and, when he works, none can hinder. These were proper characters for him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government.

II. The subject-matter of this epistle, where,

1. Christ puts them in mind of what he had done for them: I have set before thee an open door, and no man can shut it, v. 8. I have set it open, and kept it open, though there be many adversaries. Learn here, (1.) Christ is to be acknowledged as the author of all the liberty and opportunity his churches enjoy. (2.) He takes notice and keeps account, how long he has preserved their spiritual liberties and privileges for them. (3.) Wicked men envy the people of God their door of liberty, and would be glad to shut it against them. (4.) If we do not provoke Christ to shut this door against us, men cannot do it.

2. This church is commended: Thou hast a little strength, and hast kept my word, and hast not denied my name, v. 8. In this there seems to be couched a gentle reproof: "Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which I have opened to thee, yet is true grace, and has kept thee faithful." True grace, though weak, has the divine approbation; but, though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giving glory to God. True grace, though weak, will do more than the greatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such.

3. Here is a promise of the great favour God would bestow on this church, v. 9, 10. This favour consists in two things:--

(1.) Christ would make this church's enemies subject to her. [1.] Those enemies are described to be such as said they were Jews, but lied in saying so--pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worship God in spirit and in truth are the Israel of God; assemblies that either worship false gods, or the true God in a false manner, are the synagogues of Satan: though they may profess to be the only people of God, their profession is a lie. [2.] Their subjection to the church is described: They shall worship at thy feet; not pay a religious and divine honour to the church itself, nor to the ministry of it, but shall be convinced that they have been in the wrong, that this church is in the right and is beloved of Christ, and they shall desire to be taken into communion with her and that they may worship the same God after the same manner. How shall this great change be wrought? By the power of God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his church: They shall know that I have loved thee. Observe, First, The greatest honour and happiness any church can enjoy consist in the peculiar love and favour of Christ. Secondly, Christ can discover this his favour to his people in such a manner that their very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace of Christ, soften the hearts of their enemies, and make them desirous to be admitted into communion with them.

(2.) Another instance of favour that Christ promises to this church is persevering grace in the most trying times (v. 10), and this as the reward of their past fidelity. To him that hath shall be given. Here observe, [1.] The gospel of Christ is the word of his patience. It is the fruit of the patience of God to a sinful world; it sets before men the exemplary patience of Christ in all his sufferings for men; it calls those that receive it to the exercise of patience in conformity to Christ. [2.] This gospel should be carefully kept by all that enjoy it; they must keep up to the faith, and practice, and worship prescribed in the gospel. [3.] After a day of patience we must expect an hour of temptation; a day of gospel peace and liberty is a day of God's patience, and it is seldom so well improved as it should be and therefore it is often followed by an hour of trial and temptation. [4.] Sometimes the trial is more general and universal; it comes upon all the world, and, when it is so general, it is usually the shorter. [5.] Those who keep the gospel in a time of peace shall be kept by Christ in an hour of temptation. By keeping the gospel they are prepared for the trial; and the same divine grace that has made them fruitful in times of peace will make them faithful in times of persecution.

4. Christ calls the church to that duty which he before promised he would enable her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty itself: "Hold fast that which thou hast, that faith, that truth, that strength of grace, that zeal, that love to the brethren; thou hast been possessed of this excellent treasure, hold it fast." (2.) The motives, taken from the speedy appearance of Christ: "Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity, and to punish those who fall away; they shall lose that crown which they once seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of. The persevering Christian shall win the prize from backsliding professors, who once stood fair for it."

III. The conclusion of this epistle, v. 12, 13. Here,

1. After his usual manner, our Saviour promises a glorious reward to the victorious believer, in two things:-- (1.) He shall be a monumental pillar in the temple of God; not a pillar to support the temple (heaven needs no such props), but a monument of the free and powerful grace of God, a monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals have been. (2.) On this monumental pillar there shall be an honourable inscription, as in those cases is usual. [1.] The name of God, in whose cause he engaged, whom he served, and for whom he suffered in this warfare; and the name of the city of God, the church of God, the new Jerusalem, which came down from heaven. On this pillar shall be recorded all the services the believer did to the church of God, how he asserted her rights, enlarged her borders, maintained her purity and honour; this will be a greater name than Asiaticus, or Africanus; a soldier under God in the wars of the church. And then another part of the inscription is, [2.] The new name of Christ, the Mediator, the Redeemer, the captain of our salvation; by this it will appear under whose banner this conquering believer had enlisted, under whose conduct he acted, by whose example he was encouraged, and under whose influence he fought the good fight, and came off victorious.

2. The epistle is closed up with the demand of attention: He that hath an ear, let him hear what the Spirit saith unto the churches, how Christ loves and values his faithful people, how he commends, and how he will crown their fidelity.
Adam Clarke: Commentary on the Bible - 1831
3:7: He that is holy - In whom holiness essentially dwells, and from whom all holiness is derived.
He that is true - He who is the fountain of truth; who cannot lie nor be imposed on; from whom all truth proceeds; and whose veracity in his Revelation is unimpeachable.
He that hath the key of David - See this metaphor explained, Mat 16:19. Key is the emblem of authority and knowledge; the key of David is the regal right or authority of David. David could shut or open the kingdom of Israel to whom he pleased. He was not bound to leave the kingdom even to his eldest son. He could choose whom he pleased to succeed him. The kingdom of the Gospel, and the kingdom of heaven, are at the disposal of Christ. He can shut against whom he will; he can open to whom he pleases. If he shuts, no man can open; if he opens, no man can shut. His determinations all stand fast, and none can reverse them. This expression is an allusion to Isa 22:22, where the prophet promises to Eliakim, under the symbol of the key of the house of David, the government of the whole nation; i.e., all the power of the king, to be executed by him as his deputy; but the words, as here applied to Christ, show that He is absolute.
Albert Barnes: Notes on the Bible - 1834
3:7: And to the angel of the church in Philadelphia - See the notes on Rev 1:20.
These things saith he that is holy - This refers undoubtedly to the Lord Jesus. The appellation holy, or the holy one, is one that befits him, and is not infrequently given to him in the New Testament, Luk 1:35; Act 2:27; Act 3:14. It is not only an appellation appropriate to the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness always become us when we are addressed by a holy Redeemer.
He that is true - Another characteristic of the Saviour well suited to be referred to when he addresses people. It is a characteristic often ascribed to him in the New Testament (Joh 1:9, Joh 1:14, Joh 1:17; Joh 8:40, Joh 8:45; Joh 14:6; Joh 18:37; Jo1 5:20), and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, and to determine our destiny.
He that hath the key of David - This expression is manifestly taken from Isa 22:22, "And the key of the house of David will I lay upon his shoulder." See the passage explained in the notes on that place. As used by Isaiah, the phrase is applied to Eliakim; and it is not to be inferred, because the language here is applied to the Lord Jesus, that originally it had any such reference. "The application of the same terms," says Prof. Alexander on Isa 22:22, "to Peter Mat 16:19, and to Christ himself Rev 3:7, does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different applications." The language is what properly denotes authority or control - as when one has the key of a house, and has unlimited access to it; and the meaning here is, that as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority.
He that openeth, and no man shutteth, ... - He has free and unrestrained access to the house; the power of admitting anyone, or of excluding anyone. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to tire admission or exclusion of anyone. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: to the: Rev 1:11, Rev 2:1
Philadelphia: Philadelphia, so called for its founder, Attalus Philadelphus, still exists in the town called Allahshehr, "the city of God," "a column in a scene of ruins." It is situated on the slopes of three or four hills, the roots of mount Tmolus, by the river Cogamus, twenty seven miles ese from Sardis, about long. 28 degrees 40 minutes, lat. 38 degrees 23 minutes. The number of houses is said to be about 3, 000, of which 250 are Greek, the rest Turkish; and the Christians have twenty-five places of worship, five of them large and regular churches, a resident bishop, and twenty inferior clergy.
he that is holy: Rev 4:8, Rev 6:10; Psa 16:10, Psa 89:18, Psa 145:17; Isa 6:3, Isa 30:11, Isa 41:14, Isa 41:16, Isa 41:20, Isa 47:4; Isa 48:17, Isa 49:7, Isa 54:5, Isa 55:5; Mar 1:24; Luk 4:34; Act 3:14
he that is true: Rev 3:14, Rev 1:5, Rev 6:10, Rev 15:3, Rev 16:7, Rev 19:2, Rev 19:11, Rev 21:5; Mat 24:35; Joh 14:6; Jo1 5:20
the key: Rev 1:18; Isa 22:22; Luk 1:32
he that openeth: Rev 5:3-5, Rev 5:9; Job 11:10, Job 12:14; Mat 16:19
Geneva 1599
3:7 (6) 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 (e) key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
(6) The sixth passage is to the pastors of Philadelphia. The introduction is taken from (Rev_ 1:18).
(e) All power of rule in commanding and forbidding, in delivering and punishing. The house of David is the Church, and the continual promise of David's kingdom belongs to Christ.
John Gill
3:7 And to the angel of the church in Philadelphia write,.... Of the city of Philadelphia; see Gill on Rev_ 1:11; According to the Apostolical Constitutions (m), one Demetrius was ordained bishop of this church by the Apostle John; but this is not to be depended on; nor is it known who this angel was: however, certain it is there was a church in this place in the "second" century, in the times of Ignatius, who wrote an epistle to it, and which then had a bishop or pastor over it, whom he mentions (n), though not his name. And in the same century twelve Philadelphians suffered martyrdom at the same time Polycarp did (o); and in the "third" century a church remained in this place; and also in the "fourth", since a bishop of this church was in the council at Nice; and in the "fifth" century, a presbyter of Philadelphia was in the synod at Ephesus under Celestine; and in the "sixth" century, a bishop of this place assisted at the fifth synod at Constantinople; and in the "eighth" century, Stephen, bishop of the church here, was in the Nicene synod (p); and there are now very many that bear the name of Christians of the Greek Church in this place (q). This church is an emblem of, and represents the church in that period of time, in which will be the spiritual reign of Christ. Its name signifies "brotherly love", which in this interval will be very remarkable; saints shall not envy, vex, and distress one another any more; they shall be one in the hand of the Lord, and among themselves. Love, which is now so cold, and so much wanting in our present Sardian church state, will be exceeding warm and fervent, and in its highest pitch in the Philadelphian state. The characters Christ here assumes point at the holiness of life, truth of doctrine, and purity of discipline, for which this church state will be distinguished: in this period of time an open door for the Gospel will be set; it will be preached in its power and purity, and; will be greatly succeeded; the fulness of the Gentiles will be brought in, and the Jews will be converted; hypocrites and formal professors will be discerned and detected; great honour and respect will be shown the church by all men; and this state will be an emblem and pledge of the new Jerusalem state, of which mention is made in this epistle, or the thousand years' personal reign of Christ with all his saints:
these things saith he that is holy; which character not only agrees with Christ, as God, who is the Holy One of Israel, and equally glorious in holiness as his Father, but as man; his nature was free from original sin; his life from any actual transgression; his doctrines were pure and holy, and so were all his works, and all his administrations in each of his offices: and, as Mediator, he is the cause and author of holiness to his people; they are sanctified in him, and have their sanctification from him, and are sanctified by him: this character he chooses now to take, because he was sending an epistle to such as were lovers of holiness, and famous for it, both internal and external; so that while he describes himself, he points at persons, the members of churches in this interval:
he that is true; truly God, and truly man: true and faithful in the discharge of his several offices, and in the trust reposed in him, both of the grace and persons of the saints, and in what he undertook to do for them: he is truth itself, the truth of types, promises, and prophecies; and the sum and substance of all the truths of the Gospel; and is therefore to be depended on in every prediction and promise; and this title of Christ may have some view to the truth of doctrine which shall, in this period, prevail, and to the faithfulness and integrity of his people to his cause and interest:
he that hath the key of David; mention is made of David, because he was a type of Christ; and because from him Christ came according to the flesh, and whose throne he was to sit upon, in a spiritual sense; and because, in this period of time, the Jews are to be converted, who will seek the Lord their God, and David their king: and by the key of David is meant the key of the house of David; that is, the church of Christ, of which David's house and family were a type: and this key is either the key of knowledge, or it is expressive of power and authority. Christ has the key of knowledge, he knows all the persons of his people, all their affairs, and what they do in his house, and how they behave there: he has the key of knowledge in the Scriptures, and gives it to his ministers. And it may also design his authority in his house and church, in fixing the ordinances of it, in bestowing gifts on men, and in dispensing the blessings of grace and goodness; this may have some regard to the pure discipline of this church, as well as to its light and knowledge in the doctrines of the Gospel. The Targum on Is 22:22 interprets the key of the house of David, of "the dominion" or "government of the house of David",
He that openeth, and no man shutteth, and shutteth, and no man openeth; he opens the Scriptures, which are shut to a natural man, as he did in his own personal ministry, when here on earth, and now by his Spirit; and none can shut them, either men or devils, or hinder the spread of light and knowledge by them: he opens the door of the Gospel, and gives an opportunity to preach it, and liberty of mind and expression to his ministers, and a door of utterance to them, and of entrance for it into the hearts of men, which none can shut, or hinder: he opens the door of the church, which is himself, and lets in his sheep into the sheepfold, into a Gospel church state, and the ordinances of it; and he opens the door of heaven by his blood and righteousness, and gives his people liberty and boldness to enter into the holiest of all, and brings many sons to glory in spite of all the opposition of men and devils: on the other hand, when he pleases, he shuts up the Scriptures, and the eyes of men from seeing what is in them; he shuts up the door of the Gospel, and forbids the preaching of it in this and that place; and the door of heaven will be shut by him at the last day, when all called to the marriage of the Lamb are entered, and there will be no opening. This shows the sovereignty, power, and authority of Christ, and which he will exercise in this church state, see Job 12:14. A like phrase is in the Talmud (r), , "when he shuts again, there is none that opens",
(m) L. 7. c. 46. (n) Ignat. Epist. p. 39. Ed. Voss. (o) Euseb. Eccl. Hist. l. 4. c. 15. (p) Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4. (q) Smith. Notitia, p. 143. (r) T. Bab. Sanhedrin, fol. 44. 2. Yalkut Simeoni, par. 2. fol. 70. 3.
John Wesley
3:7 The holy one, the true one - Two great and glorious names He that hath the key of David - A master of a family, or a prince, has one or more keys, wherewith he can open and shut all the doors of his house or palace. So had David a key, a token of right and sovereignty, which was afterward adjudged to Eliakim, Is 22:22. Much more has Christ, the Son of David, the key of the spiritual city of David, the New Jerusalem; the supreme right, power, and authority, as in his own house. He openeth this to all that overcome, and none shutteth: he shutteth it against all the fearful, and none openeth. Likewise when he openeth a door on earth for his works or his servants, none can shut; and when he shutteth against whatever would hurt or defile, none can open.
Robert Jamieson, A. R. Fausset and David Brown
3:7 Philadelphia--in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [TACITUS, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.
he that is holy--as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Rev_ 3:9).
true--Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Rev_ 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light (Jn 1:9; 1Jn 2:8), Bread (Jn 6:32), the Vine (Jn 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Jn 17:3; Th1 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Jn 3:33; Tit 1:2).
he that hath the key of David--the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Lk 1:32-33), "for ever," "as a Son over His own house" (Heb 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Rev_ 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Acts 10:1-48; Acts 11:17-18; especially Acts 14:27, end). But he wrongly tried to shut the door in part again (Gal 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Rev_ 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Rev_ 3:8).
shutteth--So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and ORIGEN.
and no man openeth--Two oldest manuscripts, B, Aleph, Coptic Version, and ORIGEN read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.
3:83:8: Տեսի՛ զգործս քո. ահա ետու առաջի քո դուռն բացեալ, զոր ո՛չ ոք կարէ փակել. զի սակաւի՛կ ունիս զօրութիւն, եւ պահեցեր զբանս իմ, եւ ո՛չ ուրացար զանուն իմ[5130]: [5130] Ոմանք. Զի սակաւազօրութիւն դու, եւ պահեցեր զբան իմ։ Ուր Ոսկան. Զի սակաւ է զօրութիւն քո։
8 տեսայ քո գործերը. ահա քո առաջ դրի բաց դուռը, որը ոչ ոք չի կարող փակել, քանի որ, թէեւ քիչ զօրութիւն ունես, բայց պահեցիր իմ խօսքերը եւ չուրացար իմ անունը:
8 ‘Գիտեմ քու գործերդ։ Ահա քու առջեւդ բացուած դուռ մը դրի, որ մէ՛կը չի կրնար գոցել. վասն զի դուն քիչ մը կարողութիւն ունիս եւ իմ խօսքս պահեցիր ու իմ անունս չուրացար։
[56]Տեսի զգործս քո. ահա ետու առաջի քո դուռն բացեալ, զոր ոչ ոք կարէ փակել. զի սակաւիկ ունիս զօրութիւն, եւ պահեցեր զբանս իմ, եւ ոչ ուրացար զանուն իմ:

3:8: Տեսի՛ զգործս քո. ահա ետու առաջի քո դուռն բացեալ, զոր ո՛չ ոք կարէ փակել. զի սակաւի՛կ ունիս զօրութիւն, եւ պահեցեր զբանս իմ, եւ ո՛չ ուրացար զանուն իմ[5130]:
[5130] Ոմանք. Զի սակաւազօրութիւն դու, եւ պահեցեր զբան իմ։ Ուր Ոսկան. Զի սակաւ է զօրութիւն քո։
8 տեսայ քո գործերը. ահա քո առաջ դրի բաց դուռը, որը ոչ ոք չի կարող փակել, քանի որ, թէեւ քիչ զօրութիւն ունես, բայց պահեցիր իմ խօսքերը եւ չուրացար իմ անունը:
8 ‘Գիտեմ քու գործերդ։ Ահա քու առջեւդ բացուած դուռ մը դրի, որ մէ՛կը չի կրնար գոցել. վասն զի դուն քիչ մը կարողութիւն ունիս եւ իմ խօսքս պահեցիր ու իմ անունս չուրացար։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: знаю твои дела; вот, Я отворил перед тобою дверь, и никто не может затворить ее; ты не много имеешь силы, и сохранил слово Мое, и не отрекся имени Моего.
3:8  οἶδά σου τὰ ἔργα _ ἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν _ ὅτι μικρὰν ἔχεις δύναμιν, καὶ ἐτήρησάς μου τὸν λόγον, καὶ οὐκ ἠρνήσω τὸ ὄνομά μου.
3:8. Οἶδά (I-had-come-to-see) σου (of-thee) τὰ (to-the-ones) ἔργα,-- (to-works) ἰδοὺ ( thou-should-have-had-seen ,"δέδωκα (I-had-come-to-give) ἐνώπιόν (in-looked) σου (of-thee) θύραν (to-a-portal) ἠνεῳγμένην, (to-having-hath-had-come-to-be-opened-up) ἣν (to-which) οὐδεὶς (not-moreover-one) δύναται ( it-ableth ) κλεῖσαι (to-have-latched) αὐτήν,-- (to-it,"ὅτι (to-which-a-one) μικρὰν (to-small) ἔχεις (thou-hold) δύναμιν, (to-an-ability) καὶ (and) ἐτήρησάς (thou-kept-unto) μου (of-me) τὸν (to-the-one) λόγον, (to-a-forthee) καὶ (and) οὐκ (not) ἠρνήσω ( thou-denied-unto ) τὸ (to-the-one) ὄνομά (to-a-name) μου. (of-me)
3:8. scio opera tua ecce dedi coram te ostium apertum quod nemo potest cludere quia modicam habes virtutem et servasti verbum meum et non negasti nomen meumI know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name.
8. I know thy works ( behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.
3:8. I know your works. Behold, I have set an open door before you, which no one is able to close. For you have little power, and you have observed my word, and you have not denied my name.
3:8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name:

8: знаю твои дела; вот, Я отворил перед тобою дверь, и никто не может затворить ее; ты не много имеешь силы, и сохранил слово Мое, и не отрекся имени Моего.
3:8  οἶδά σου τὰ ἔργα _ ἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν _ ὅτι μικρὰν ἔχεις δύναμιν, καὶ ἐτήρησάς μου τὸν λόγον, καὶ οὐκ ἠρνήσω τὸ ὄνομά μου.
3:8. scio opera tua ecce dedi coram te ostium apertum quod nemo potest cludere quia modicam habes virtutem et servasti verbum meum et non negasti nomen meum
I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name.
3:8. I know your works. Behold, I have set an open door before you, which no one is able to close. For you have little power, and you have observed my word, and you have not denied my name.
3:8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Указывая на Свое всеведение, Господь ободряет верного Филадельфийца указанием на открытую дверь. Открытие двери есть иносказательное указание на то, что только через Иисуса Христа для христианина возможно достигнуть Царства Божия. Но для Филадельфийца открыта дверь не ради его собственной силы, которой у него, как и у всякого человека, немного, но исключительно по любви и милосердию Божию, это, в свою очередь, должно выразиться в твердом и открытом устройстве своей жизни по заповедям христианской религии.
Adam Clarke: Commentary on the Bible - 1831
3:8: I have set before thee an open door - I have opened to thee a door to proclaim and diffuse my word; and, notwithstanding there are many adversaries to the spread of my Gospel, yet none of them shall be able to prevent it.
Thou hast a little strength - Very little political authority or influence; yet thou hast kept my word - hast kept the true doctrine; and hast not denied my name, by taking shelter in heathenism when Christianity was persecuted. The little strength may refer either to the smallness of the numbers, or to the littleness of their grace.
Albert Barnes: Notes on the Bible - 1834
3:8: I know thy works - See the notes on Rev 2:2.
Behold, I have set before thee an open door - Referring to his authority as stated in Rev 3:7. The "open door" here evidently refers to the enjoyment of some privilege or honor; and, so far as the language is concerned, it may refer to any one of the following things - either:
(1) the ability to do good - represented as the "opening of the door." Compare Act 14:27; Co1 16:9; Co2 2:12; Col 4:3.
(2) the privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being never closed against them by day or by night. Compare Rev 21:25. Or.
(3) it may mean that they had before them an open way of egress from danger and persecution.
This latter Prof. Stuart supposes to be the true meaning; and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase "an open door" is that it refers to access to a thing rather than egress from a thing; that we may come to what we desire to approach, rather than escape from what we dread. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense - as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and anywhere, and everywhere, they might do good, and at all times they might have access to the kingdom of God.
And no man can shut it - No one has the power of pRev_enting this, for he who has control over all things concedes these privileges to you.
For then hast a little strength - This would imply that they had not great vigor, but still that, notwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and as long as that was the case, the door was still open for them to do good. The words "little strength" may refer either to the smallness of the number - meaning that they were few; or it may refer to the spiritual life and energy of the church - meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired they should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life; and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now; that wheRev_er there is any vitality in a church, the Saviour will furnish ample opportunity that it may be employed in his service.
And hast not denied my name - When Christians were brought before pagan magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the persecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: I know: Rev 3:1, Rev 3:15, Rev 2:2
an open: Rev 3:7; Co1 16:9; Co2 2:12; Col 4:3
a little: Dan 11:34; Co2 12:8-10; Phi 4:13
and hast kept: Rev 3:10, Rev 22:7; Joh 14:21-24, Joh 15:20, Joh 17:6; Ti2 4:7
and hast not: Rev 2:13; Pro 30:9; Mat 26:70-72; Luk 12:9; Act 3:13, Act 3:14; Ti1 5:8; Jo1 2:22, Jo1 2:23; Jde 1:4
Geneva 1599
3:8 (7) I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
(7) The note of praise is in this verse of promises, and (Rev_ 3:9) to bring home again them that wander, in (Rev_ 3:10) to preserve the godly and in (Rev_ 3:11) to exhort.
John Gill
3:8 I know thy works,.... Good works, of faith, love, and patience; and which lay much in preaching, professing, and maintaining the pure Gospel, and in acts of charity to one another; and which were done to some degree of perfection, and with great sincerity; since this church is not complained of, that her works were not perfect before God, as the former church is:
behold, I have set before thee an open door, and no man can shut it; or "which no man can shut", as read the Alexandrian copy, and others, the Complutensian edition, the Vulgate Latin, and all the Oriental versions. This "open door" may design an uncommon opportunity of preaching the Gospel; and a very great freedom of mind in the preachers of it, and great attention in the hearers, whose hearts will be opened to observe, receive, and embrace it; and a very large gathering in of souls to Christ, and his churches; much and frequent preaching of the word with great success, which it will not be in the power of any creature to stop or hinder: now will the abundance of the sea, the forces of the Gentiles flow in, and the nation of the Jews shall be born at once,
For thou hast a little strength; which is not to be understood of inward spiritual strength, for of this the church in this period will have a great deal, as well as of courage and fortitude of mind, but outward power and authority: some great men, and princes of the earth, will come into the churches of Christ, even kings will come to the brightness of her rising; for now will all those prophesies have their accomplishment, which respect the secular grandeur of the church, with regard to its numbers, power, and riches; see Is 49:18.
And hast kept my word; both the commands and ordinances of Christ in practice, and that in their primitive purity, as they were delivered by Christ and his apostles, particularly baptism and the Lord's supper; which have been, one or other of them, or both, most sadly corrupted in all the periods of the churches hitherto, excepting the apostolical one, but will now be restored to their pristine purity and glory; and also the doctrines of the Gospel, which will be kept, not in memory only, but in the heart and life; they will be publicly and openly preached, professed, and defended:
and hast not denied my name: Christ himself, his doctrine respecting his person, office, and grace, neither in words, nor in works, but both ways confessed and owned it.
John Wesley
3:8 I have given before thee an opened door - To enter into the joy of thy Lord; and, meantime, to go on unhindered in every good work. Thou hast a little strength - But little outward human strength; a little, poor, mean, despicable company. Yet thou hast kept my word - Both in judgment and practice.
Robert Jamieson, A. R. Fausset and David Brown
3:8 I have set--Greek, "given": it is My gracious gift to thee.
open door--for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."
and--The three oldest manuscripts, A, B, C, and ORIGEN read, "which no man can shut."
for--"because."
a little--This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so AQUINAS], that so the Lord Christ may have all the glory.
and hast kept--and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. GROTIUS makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [TRENCH]. So ALFORD. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep . . . didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.
3:93:9: Ահաւասիկ ես տամ քեզ զժողովն Սատանայի, որք ասեն զինքեանս Հրեայս գոլ՝ եւ ո՛չ են, այլ ստե՛ն. արարից զնոսա՝ զի եկեսցեն եւ երկի՛ր պագցեն առաջի ոտից քոց, եւ ծանիցեն զի ե՛ս սիրեցի զքեզ:
9 Ահա՛ւասիկ ես յանձնում եմ քեզ Սատանայի ժողովից եղողներին. նրանք իրենց մասին ասում են, թէ հրեաներ են, բայց չեն. եւ ստում են. պիտի այնպէս անեմ նրանց, որ գան եւ երկրպագեն քո ոտքերի առաջ ու իմանան, որ ես սիրեցի քեզ:
9 Ահա ես քեզի կու տամ Սատանային ժողովէն եղողները, որոնք կ’ըսեն թէ իրենք Հրեայ են ու չեն, հապա սուտ կ’ըսեն։ Պիտի ստիպեմ զանոնք որ գան ու երկրպագութիւն ընեն քու ոտքերուդ առջեւ եւ գիտնան թէ ես քեզ սիրեցի։
Ահաւասիկ ես տամ քեզ [57]զժողովն Սատանայի, որք ասեն զինքեանս Հրեայս գոլ` եւ ոչ են, այլ ստեն. արարից զնոսա, զի եկեսցեն եւ երկիր պագցեն առաջի ոտից քոց, եւ ծանիցեն զի ես սիրեցի զքեզ:

3:9: Ահաւասիկ ես տամ քեզ զժողովն Սատանայի, որք ասեն զինքեանս Հրեայս գոլ՝ եւ ո՛չ են, այլ ստե՛ն. արարից զնոսա՝ զի եկեսցեն եւ երկի՛ր պագցեն առաջի ոտից քոց, եւ ծանիցեն զի ե՛ս սիրեցի զքեզ:
9 Ահա՛ւասիկ ես յանձնում եմ քեզ Սատանայի ժողովից եղողներին. նրանք իրենց մասին ասում են, թէ հրեաներ են, բայց չեն. եւ ստում են. պիտի այնպէս անեմ նրանց, որ գան եւ երկրպագեն քո ոտքերի առաջ ու իմանան, որ ես սիրեցի քեզ:
9 Ահա ես քեզի կու տամ Սատանային ժողովէն եղողները, որոնք կ’ըսեն թէ իրենք Հրեայ են ու չեն, հապա սուտ կ’ըսեն։ Պիտի ստիպեմ զանոնք որ գան ու երկրպագութիւն ընեն քու ոտքերուդ առջեւ եւ գիտնան թէ ես քեզ սիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Вот, Я сделаю, что из сатанинского сборища, из тех, которые говорят о себе, что они Иудеи, но не суть таковы, а лгут, --вот, Я сделаю то, что они придут и поклонятся пред ногами твоими, и познают, что Я возлюбил тебя.
3:9  ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ σατανᾶ, τῶν λεγόντων ἑαυτοὺς ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται· ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε.
3:9. ἰδοὺ ( Thou-should-have-had-seen ,"διδῶ (I-might-give) ἐκ (out) τῆς (of-the-one) συναγωγῆς (of-a-leading-together) τοῦ (of-the-one) Σατανᾶ, (of-a-satanas,"τῶν (of-the-ones) λεγόντων ( of-forthing ) ἑαυτοὺς (to-selves) Ἰουδαίους ( to-Iouda-belonged ) εἶναι, (to-be) καὶ (and) οὐκ (not) εἰσὶν (they-be,"ἀλλὰ (other) ψεύδονται ,-- ( they-falsify ," ἰδοὺ ( thou-should-have-had-seen ,"ποιήσω (I-shall-do-unto) αὐτοὺς (to-them) ἵνα (so) ἥξουσιν ( they-shall-arrive ) καὶ ( and ) προσκυνήσουσιν ( they-shall-kiss-toward-unto ) ἐνώπιον ( in-looked ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) σου , ( of-thee ,"καὶ (and) γνῶσιν (they-might-have-had-acquainted) ὅτι (to-which-a-one) ἐγὼ ( I ) ἠγάπησά ( I-excessed-off-unto ) σε . ( to-thee )
3:9. ecce dabo de synagoga Satanae qui dicunt se Iudaeos esse et non sunt sed mentiuntur ecce faciam illos ut veniant et adorent ante pedes tuos et scient quia ego dilexi teBehold, I will bring of the synagogue of Satan, who say they are Jews and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee.
9. Behold, I give of the synagogue of Satan, of them which say they are Jews, and they 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.
3:9. Behold, I will take from the synagogue of Satan those who declare themselves to be Jews and are not, for they are lying. Behold, I will cause them to approach and to reverence before your feet. And they shall know that I have loved you.
3:9. 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.
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:

9: Вот, Я сделаю, что из сатанинского сборища, из тех, которые говорят о себе, что они Иудеи, но не суть таковы, а лгут, --вот, Я сделаю то, что они придут и поклонятся пред ногами твоими, и познают, что Я возлюбил тебя.
3:9  ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ σατανᾶ, τῶν λεγόντων ἑαυτοὺς ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται· ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε.
3:9. ecce dabo de synagoga Satanae qui dicunt se Iudaeos esse et non sunt sed mentiuntur ecce faciam illos ut veniant et adorent ante pedes tuos et scient quia ego dilexi te
Behold, I will bring of the synagogue of Satan, who say they are Jews and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee.
3:9. Behold, I will take from the synagogue of Satan those who declare themselves to be Jews and are not, for they are lying. Behold, I will cause them to approach and to reverence before your feet. And they shall know that I have loved you.
3:9. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Господь ободряет Филадельфийских христиан строгим отзывом об иудействующих, называя их сборищем сатаны, народом, осужденным за свое неверие, недостойным названия иудеев как имени народа, избранного Богом. Господь обещает, что силою своего благочестия и силою примера своей святой жизни Филадельфийцы обратят их сердца к себе и к истинной вере в Бога. Милость Божия к Филадельфийцам выразится также и в освобождении их от искушений, которые в скором времени должны постигнуть всю вселенную и всех живущих на ней. Под освобождением скорее всего нужно разуметь ослабление бедствий и освобождение от исключительных гонений. Филадельфийцы восхваляются за то, что они сохранили слово терпения (Моего) Божия, т.е. слова Божественного откровения, призывающие всех верующих к терпеливому ожиданию Его пришествия. За это Господь обещает укрепить их во время грядущих бедствий и помочь перенести их без ущерба для своего спасения. - По свидетельству истории это Божественное обещание исполнилось: город Филадельфия и в настоящее время по-прежнему остается по преимуществу христианским городом.
Adam Clarke: Commentary on the Bible - 1831
3:9: I will make them - Show them to be, of the synagogue of Satan, who say they are Jews, pretending thereby to be of the synagogue of God, and consequently his true and peculiar children.
I will make them to come and worship - I will so dispose of matters in the course of my providence, that the Jews shall be obliged to seek unto the Christians for toleration, support, and protection, which they shall be obliged to sue for in the most humble and abject manner.
To know that I have loved thee - That the love which was formerly fixed on the Jews is now removed, and transferred to the Gentiles.
Albert Barnes: Notes on the Bible - 1834
3:9: Behold, I will make - Greek, "I give" - δίδωμι didō mi; that is, I will arrange matters so that this shall occur. The word implies that he had power to do this, and consequently proves that he has power over the heart of man, and Call secure such a result as he chooses.
Them of the synagogue of Satan, which say they are Jews - Who profess to be Jews, but are really of the synagogue of Satan. See the notes on Rev 2:9. The meaning is, that, though they were of Jewish extraction, and boasted much of being Jews, yet they were really under the influence of Satan, and their assemblages deserved to be called his "synagogue."
And are not, but do lie - It is a false profession altogether. Compare notes on Jo1 1:6.
Behold, I will make them to come and worship before thy feet - The word rendered "worship" here, means, properly, to full prostrate; and then to do homage, or to worship in the proper sense, as this was commonly done by falling prostrate. See the notes on Mat 2:2. So far as the word is concerned, it may refer either to spiritual homage, that is, the worship of God; or it may mean respect as shown to superiors. If it is used here in the sense of divine worship properly so called, it means that they would be constrained to come and worship "before them," or in their very presence; if it is used in the more general signification, it means that they would be constrained to show them honor and respect. The latter is the probable meaning; that is, that they would be constrained to acknowledge that they were the children of God, or that God regarded them with his favor. It does not mean necessarily that they would themselves be converted to Christ, but that, as they had been accustomed to Rev_ile and oppose those who were true Christians, they would be constrained to come and render them the respect due to those who were sincerely endeavoring to serve their Maker. The truth taught here is, that it is in the power of the Lord Jesus so to turn the hearts of all the enemies of religion that they shall be brought to show respect to it; so to incline the minds of all people that they shall honor the church, or be at least outwardly its friends. Such homage the world shall yet be constrained to pay to it.
And to know that I have loved thee - This explains what he had just said, and shows that he means that the enemies of his church will yet be constrained to acknowledge that it enjoys the smiles of God, and that instead of being persecuted and Rev_iled, it should be respected and loved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: the synagogue: Rev 2:9
I will make them to: Exo 11:8, Exo 12:30-32; Sa1 2:36; Est 8:17; Job 42:8-10; Isa 49:23, Isa 60:14; Zac 8:20-23; Act 16:37-39
Geneva 1599
3:9 Behold, I will make them (f) of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come (8) and worship before thy feet, and to know that I have loved thee.
(f) I will bring them to that case. (8) That is, fall down and worship either you civilly, or Christ religiously at thy feet (this is how I would rather take it) whether here in the Church (which seems more proper to the argument here) or there in the world to come, for Christ shall truly fulfil his word.
John Gill
3:9 Behold, I will make them of the synagogue of Satan,.... Which may be understood either of the Papists, the followers of the man of sin, whose coming was after the working of Satan, and whose doctrines are the doctrines of devils, many of whom will now be converted, and brought to the true church; or rather of the Jews, who had, and have, and will have till this time, their synagogues for religious worship in their way; but they are no other than synagogues of Satan; the men that assemble in them are of their father the devil, and do his works, and will do them:
which say they are Jews, and are not, but do lie; they are Jews by name and nation; they are. Jews outwardly, but not inwardly and spiritually, Rom 2:28; they are carnal wicked men, under the influence of Satan, though they pretend to be religious men, and worshippers of God:
behold, I will make them to come and worship before thy feet; the conversion of the Jews is here intended. The worship here spoken of is not either a religious or civil worship of the church, for the church is not the object of worship; only before whom, and at whose feet, this worship shall be given to God in the most humble and hearty manner: the sense is, that the convinced and converted Jews shall come to the church, and in the most lowly and contrite manner acknowledge their former blindness, furious zeal, and violent hatred of the Christians, and shall profess their faith in Christ; shall join themselves to the church, and partake of the ordinances of the Gospel with them; and shall worship God and Jesus Christ, their Lord and King, in their presence, and at their feet:
and to know that I have loved thee; the Gentile church, and the members of it, in assuming human nature, and dying for, and redeeming them, as well as the Jews; in sending his Gospel to them, and calling them by his grace, and planting them into Gospel churches; giving them a place, and a name in his house, better than that of sons and daughters.
John Wesley
3:9 Behold, I - who have all power; and they must then comply. I will make them come and bow down before thy feet - Pay thee the lowest homage. And know - At length, that all depends on my love, and that thou hast a place therein. O how often does the judgment of the people turn quite round, when the Lord looketh upon them! Job 42:7, &c.
Robert Jamieson, A. R. Fausset and David Brown
3:9 I will make--Greek present, "I make," literally, "I give" (see on Rev_ 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.
3:103:10: Զի պահեցեր զբան համբերութեան իմոյ, եւ ես պահեցից զքեզ ՚ի ժամ փորձութեան քոյ. որ հանդերձեալ է գա՛լ յամենայն տիեզերս փորձե՛լ զամենայն բնակեալս յերեսս երկրի:
10 Քանի որ պահեցիր իմ համբերութեան խօսքը, ես էլ քե՛զ պիտի պահեմ քո փորձութեան ժամին, որ պիտի գայ ամբողջ տիեզերքի վրայ՝ փորձութեան ենթարկելու երկրի երեսին բոլոր ապրողներին:
10 Որովհետեւ իմ համբերութեան խօսքս պահեցիր, ես ալ քեզ պիտի պահեմ փորձութեան ժամանակ, որ պատրաստ է գալու բոլոր աշխարհի վրայ՝ երկրի երեսը բնակողները փորձելու համար։
Զի պահեցեր զբան համբերութեան իմոյ, եւ ես պահեցից զքեզ ի ժամ փորձութեան քո. որ հանդերձեալ է գալ յամենայն տիեզերս` փորձել զամենայն բնակեալս յերեսս երկրի:

3:10: Զի պահեցեր զբան համբերութեան իմոյ, եւ ես պահեցից զքեզ ՚ի ժամ փորձութեան քոյ. որ հանդերձեալ է գա՛լ յամենայն տիեզերս փորձե՛լ զամենայն բնակեալս յերեսս երկրի:
10 Քանի որ պահեցիր իմ համբերութեան խօսքը, ես էլ քե՛զ պիտի պահեմ քո փորձութեան ժամին, որ պիտի գայ ամբողջ տիեզերքի վրայ՝ փորձութեան ենթարկելու երկրի երեսին բոլոր ապրողներին:
10 Որովհետեւ իմ համբերութեան խօսքս պահեցիր, ես ալ քեզ պիտի պահեմ փորձութեան ժամանակ, որ պատրաստ է գալու բոլոր աշխարհի վրայ՝ երկրի երեսը բնակողները փորձելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: И как ты сохранил слово терпения Моего, то и Я сохраню тебя от годины искушения, которая придет на всю вселенную, чтобы испытать живущих на земле.
3:10  ὅτι ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου, κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.
3:10. ὅτι (To-which-a-one) ἐτήρησας (thou-kept-unto) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) ὑπομονῆς (of-a-staying-under) μου, (of-me,"κἀγώ (and-I) σε (to-thee) τηρήσω (I-shall-keep-unto) ἐκ (out) τῆς (of-the-one) ὥρας (of-an-hour) τοῦ (of-the-one) πειρασμοῦ (of-a-piercing-of) τῆς (of-the-one) μελλούσης (of-impending) ἔρχεσθαι ( to-come ) ἐπὶ (upon) τῆς (of-the-one) οἰκουμένης (of-being-housed-unto) ὅλης, (of-whole,"πειράσαι (to-have-pierced-to) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς. (of-a-soil)
3:10. quoniam servasti verbum patientiae meae et ego te servabo ab hora temptationis quae ventura est in orbem universum temptare habitantes in terraBecause thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth.
10. Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that which is to come upon the whole world, to try them that dwell upon the earth.
3:10. Since you have kept the word of my patient endurance, I also will keep you from the hour of temptation, which shall overcome the whole world in order to test those living upon the earth.
3:10. 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 try them that dwell upon the earth.
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 try them that dwell upon the earth:

10: И как ты сохранил слово терпения Моего, то и Я сохраню тебя от годины искушения, которая придет на всю вселенную, чтобы испытать живущих на земле.
3:10  ὅτι ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου, κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς.
3:10. quoniam servasti verbum patientiae meae et ego te servabo ab hora temptationis quae ventura est in orbem universum temptare habitantes in terra
Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth.
3:10. Since you have kept the word of my patient endurance, I also will keep you from the hour of temptation, which shall overcome the whole world in order to test those living upon the earth.
3:10. 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 try them that dwell upon the earth.
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Adam Clarke: Commentary on the Bible - 1831
3:10: The word of my patience - The doctrine which has exposed you to so much trouble and persecution, and required so much patience and magnanimity to bear up under its attendant trials.
The hour of temptation - A time of sore and peculiar trial which might have proved too much for their strength. He who is faithful to the grace of God is often hidden from trials and difficulties which fall without mitigation on those who have been unfaithful in his covenant. Many understand by the hour of temptation the persecution under Trajan, which was greater and more extensive than the preceding ones under Nero and Domitian.
To try them - That is, such persecutions will be the means of trying and proving those who profess Christianity, and showing who were sound and thorough Christians and who were not.
Albert Barnes: Notes on the Bible - 1834
3:10: Because thou hast kept the word of my patience - My word commanding or enjoining patience; that is, thou hast manifested the patience which I require. They had shown this in the trials which they had experienced; he promises now, that in return he will keep them in the future trials that shall come upon the world. One of the highest rewards of patience in one trial is the grace that God gives us to bear another. The fact that we have been patient and submis sive may be regarded as proof that he will give us grace that we may be patient and submissive in the trials that are to come. God does not leave those who have shown that they will not leave him.
I also will keep thee - That is, I will so keep you that you shall not sink under the trials which will prove a severe temptation to many. This does not mean that they would be actually kept from calamity of all kinds, but that they would be kept from the temptation of apostasy in calamity. He would give them grace to bear up under trials with a Christian spirit, and in such a manner that their salvation should not be endangered.
From the hour of temptation - The season; the time; the period of temptation. You shall be no kept that what will prove to be a time of temptation to so many, shall not endanger your salvation. Though others fall, you shall not; though you may be afflicted with others, yet you shall have grace to sustain you.
Which shall come upon all the world - The phrase used here - "all the world" - may either denote the whole world; or the whole Roman empire; or a large district of country; or the land of Judaea. See the notes on Luk 2:1. Here, perhaps, all that is implied is, that the trial would be very extensive or general - so much so as to embrace the world, as the word was understood by those to whom the epistle was addressed. It need not be supposed that the whole world literally was included in it, or even all the Roman empire, but what was the world to them - the region which they would embrace in that term. If there were some far-spreading calamity in the country where they resided, it would probably be all that would be fairly embraced in the meaning of the word. It is not known to what trial the speaker refers. It may have been some form of persecution, or it may have been some calamity by disease, earthquake, or famine that was to occur. Tacitus (see Wetstein, in loco) mentions an earthquake that sank twelve cities in Asia Minor, in one night, by which, among others, Philadelphia was deeply affected; and 'it is possible that there may have been reference here to that overwhelming calamity. But nothing can be determined with certainty in regard to this.
To try them that dwell upon the earth - To test their character. It would rather seem from this that the affliction was some form of persecution as adapted to test the fidelity of those who were affected by it. The persecutions in the Roman empire would furnish abundant occasions for such a trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: the word: Rev 1:9, Rev 13:10, Rev 14:12
I also: Mat 6:13, Mat 26:41; Co1 10:13; Eph 6:13; Pe2 2:9
all: Mat 24:14; Mar 14:9; Luk 2:1; Rom 1:8
to try: Isa 24:17; Dan 12:10; Zac 13:9; Jam 3:12; Pe1 4:12
Geneva 1599
3:10 Because thou hast (g) kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
(g) Because you have been patient and constant, as I would have my servants be.
John Gill
3:10 Because thou hast kept the word of my patience,.... The Gospel; so called because it gives an account of the patience of Christ, in the midst of all his outward meanness and humiliation; and because it is a means of implanting and increasing the grace of patience, which God is the efficient cause of, and Christ is the example of; that patience, which bears a resemblance to his, in enduring afflictions, reproaches, persecutions, desertions, and temptations, and in waiting for his kingdom and glory; and because both the preachers and professors of the word have need of patience, and should exercise it in like manner as Christ did. This word, the churches, in the Philadelphian state, will keep pure and incorrupt, and observe the ordinances of it according to the directions given in it; and will believe the promise of Christ's personal coming, and patiently wait for it: wherefore, Christ promises as follows,
I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth; this hour seems to refer not to any of the vials which will be poured out on the antichristian states, but to some affliction and distress which will befall the reformed churches, and will light upon the outward court worshippers among them It seems to be the last struggle of the beast of Rome, and to denote some violent and sharp persecution, such as what Daniel mentions, that never was before nor since; but it will be but short, but one hour, the twenty fourth part of a prophetical day or year, perhaps about a fortnight; yet it will be very extensive; it will reach all the world, the whole Roman empire, and all that dwell upon the earth, that are called by the name of Christians, and will try them, whether they are so or not; Christ will now have his fan in his hand, and purge his floor of all his formal professors and hypocrites; and it will be known who are his true churches, and pure members; and these he will keep close to himself, and preserve safe amidst all the distress and confusion the world will be in. This cannot refer to the bloody persecutions under the Roman emperors, for from those the church at Philadelphia was not preserved. We read (s) of twelve members of it that suffered with Polycarp,
(s) Euseb. Eccl. Hist. l. 4. c. 15.
John Wesley
3:10 Because thou hast kept the word of my patience - The word of Christ is indeed a word of patience. I also will keep thee - O happy exemption from that spreading calamity! From the hour of temptation - So that thou shalt not enter into temptation; but it shall pass over thee. The hour denotes the short time of its continuance; that is, at any one place. At every one it was very sharp, though short; wherein the great tempter was not idle, Rev_ 2:10. Which hour shall come upon the whole earth - The whole Roman empire. It went over the Christians, and over the Jews and heathens; though in a very different manner. This was the time of the persecution under the seemingly virtuous emperor Trajan. The two preceding persecutions were under those monsters, Nero and Domitian; but Trajan was so admired for his goodness, and his persecution was of such a nature, that it was a temptation indeed, and did throughly try them that dwelt upon the earth.
Robert Jamieson, A. R. Fausset and David Brown
3:10 patience--"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Rev_ 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Rev_ 3:11, follows, "Behold, I come quickly."
I also--The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.
from--Greek, "(so as to deliver thee) out of," not to exempt from temptation.
the hour of temptation--the appointed season of affliction and temptation (so in Deut 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming.
to try them that dwell upon the earth--those who are of earth, earthy (Rev_ 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Rev_ 13:8, Rev_ 13:14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Rev_ 9:20-21; Rev_ 16:11, Rev_ 16:21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.
3:113:11: Ահա գա՛մ վաղվաղակի, կա՛լ զոր ունիսդ՝ զի մի՛ ոք առցէ զպսակ քո:
11 Ահա շուտով գալիս եմ. պահի՛ր ինչ որ ունես, որպէսզի ոչ ոք չառնի քո պսակը:
11 Ահա ես շուտով պիտի գամ։ Ունեցածդ ամուր բռնէ, որպէս զի մէ՛կը չառնէ քու պսակդ։
Ահա գամ վաղվաղակի. կալ զոր ունիսդ, զի մի՛ ոք առցէ զպսակ քո:

3:11: Ահա գա՛մ վաղվաղակի, կա՛լ զոր ունիսդ՝ զի մի՛ ոք առցէ զպսակ քո:
11 Ահա շուտով գալիս եմ. պահի՛ր ինչ որ ունես, որպէսզի ոչ ոք չառնի քո պսակը:
11 Ահա ես շուտով պիտի գամ։ Ունեցածդ ամուր բռնէ, որպէս զի մէ՛կը չառնէ քու պսակդ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Се, гряду скоро; держи, что имеешь, дабы кто не восхитил венца твоего.
3:11  ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου.
3:11. ἔρχομαι ( I-come ) ταχύ: (to-quick) κράτει (thou-should-secure-unto) ὃ (to-which) ἔχεις, (thou-hold) ἵνα (so) μηδεὶς (lest-moreover-one) λάβῃ (it-might-have-had-taken) τὸν (to-the-one) στέφανόν (to-a-wreath) σου. (of-thee)
3:11. venio cito tene quod habes ut nemo accipiat coronam tuamBehold, I come quickly: hold fast that which thou hast, that no man take thy crown.
11. I come quickly: hold fast that which thou hast, that no one take thy crown.
3:11. Behold, I am approaching quickly. Hold on to what you have, so that no one may take your crown.
3:11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown:

11: Се, гряду скоро; держи, что имеешь, дабы кто не восхитил венца твоего.
3:11  ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου.
3:11. venio cito tene quod habes ut nemo accipiat coronam tuam
Behold, I come quickly: hold fast that which thou hast, that no man take thy crown.
3:11. Behold, I am approaching quickly. Hold on to what you have, so that no one may take your crown.
3:11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Эти предсказываемые искушения наступят скоро как грозное посещение мира Богом, и потому Филадельфийские христиане должны быть особенно бдительны в сохранении своих нравственных достоинств, иначе диавол может лишить их обещанной награды (венца). - В частности, в качестве награды Филадельфийцу обещается, что он как побеждающий будет столпом в храме Божием, т.е. только побеждающий получит уготованное ему место в Царствии Божием (Мф ХХV:34), что только он будет как бы необходимою принадлежностью этого храма. Тогда, говорится Филадельфийцу, на тебе будет написано имя Бога, имя Его города, имя нового Иерусалима, т.е. тогда ты узнаешь, как велик твой Господь Бог и как милостив Он к тебе. Это будет очевидным и для других, как будто бы оно было написано на твоем светлом челе.
Adam Clarke: Commentary on the Bible - 1831
3:11: Behold, I come quickly - These things will shortly take place; and I am coming with consolations and rewards to my faithful followers, and with judgments to my adversaries.
Take thy crown - God has provided mansions for you; let none through your fall occupy those seats of blessedness.
Albert Barnes: Notes on the Bible - 1834
3:11: Behold, I come quickly - That is, in the trials referred to. Compare the notes on Rev 1:1, Rev 1:11, Rev 1:16.
Hold that fast which thou hast - That is, whatever of truth and piety you now possess. See the notes on Rev 3:3.
That no man take thy crown - The crown of life appointed for all who are true believers. See the notes on Ti2 4:8. The truth which is taught bore is, that by negligence or unfaithfulness in duty we may be deprived of the glory which we might have obtained if we had been faithful to our God and Saviour. We need to be on our constant guard, that, in a world of temptation, where the enemies of truth abound, we may not be robbed of the crown that we might have worn foRev_er. Compare notes on Jo2 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: I come: Rev 1:3, Rev 22:7, Rev 22:12, Rev 22:20; Zep 1:14; Phi 4:5; Jam 5:9
hold: Rev 3:3, Rev 2:13, Rev 2:25
thy: Rev 2:10, Rev 4:4, Rev 4:10; Co1 9:25; Ti2 2:5, Ti2 4:8; Jam 1:12; Pe1 5:3, Pe1 5:4
John Gill
3:11 Behold, I come quickly,.... To bring on this hour of temptation on the reformed churches, which will be at the beginning of this period; to help and deliver, save and preserve the truly godly among them; to destroy antichrist, and introduce the latter day glory:
hold that fast which thou hast; either her grace in the exercise of it, as her faith, patience, &c. or rather the doctrines of the Gospel, and the ordinances of it, which she had received, as delivered by Christ and his apostles: and which she had held in the truth and purity of them, and is now exhorted to hold them fast, since this hour of temptation would be a trying time to her faith, patience, integrity, and constancy:
that no man take thy crown; not eternal happiness, called a crown of life, glory, and righteousness, and which was prepared for her, and promised to her, and would be certainly given her; nor was there any danger of another's taking it from her; not but that exhortations of this kind to the saints are necessary, with respect to that, to excite to diligence, care, and watchfulness; and are no ways contrary to their final perseverance, and certain salvation, but are means thereof: but either her honour for her faith and faithfulness, for her integrity, sincerity, and purity, is here meant; or the glorious things which were spoken of this church state, and to be accomplished in it, Ps 87:3; see Is 60:1.
John Wesley
3:11 Thy crown - Which is ready for thee, if thou endure to the end.
Robert Jamieson, A. R. Fausset and David Brown
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" (Rev_ 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 (Col 2:18).
3:123:12: Որ յաղթէ՝ արարից զնա սի՛ւն տաճարի Աստուծոյ իմոյ, եւ արտաքս այլ մի՛ եւս ելցէ. եւ գրեցից ՚ի վերայ նորա զանուն Աստուծոյ իմոյ, եւ զանուն քաղաքի Աստուծոյ իմոյ՝ զնո՛րն Երուսաղէմի, որ իջանելոց է յերկնից Աստուծոյ իմոյ. եւ անուն նորա նո՛ր[5131]: [5131] Ոսկան. Յերկնից յԱստուծոյ իմոյ, եւ անուն իմ նոր։
12 Ով յաղթի, նրան իմ Աստծու տաճարին սիւն պիտի դարձնեմ. եւ նա այլեւս այնտեղից դուրս չի գալու. եւ նրա վրայ պիտի գրեմ իմ Աստծու անունը եւ իմ Աստծու քաղաքի անունը, Նոր Երուսաղէմի, որ իջնելու է երկնքից, իմ Աստծուց, եւ նրա[9] անունը նոր է:[9] Յունարէնը նրա բառի փոխարէն ունի իմ:
12 Ան որ կը յաղթէ, զանիկա իմ Աստուծոյս տաճարին մէջ սիւն մը պիտի ընեմ ու ալ դուրս պիտի չելլէ։ Անոր վրայ իմ Աստուծոյս անունը պիտի գրեմ ու իմ Աստուծոյս քաղաքին անունը, այսինքն նոր Երուսաղէմին, որ երկնքէն իմ Աստուծմէս կ’իջնէ եւ իմ նոր անունս.
Որ յաղթէ` արարից զնա սիւն տաճարի Աստուծոյ իմոյ, եւ արտաքս այլ մի՛ եւս ելցէ. եւ գրեցից ի վերայ նորա զանուն Աստուծոյ իմոյ, եւ զանուն քաղաքի Աստուծոյ իմոյ, զնորն Երուսաղեմի, որ իջանելոց է յերկնից Աստուծոյ իմոյ, եւ [58]անուն նորա`` նոր:

3:12: Որ յաղթէ՝ արարից զնա սի՛ւն տաճարի Աստուծոյ իմոյ, եւ արտաքս այլ մի՛ եւս ելցէ. եւ գրեցից ՚ի վերայ նորա զանուն Աստուծոյ իմոյ, եւ զանուն քաղաքի Աստուծոյ իմոյ՝ զնո՛րն Երուսաղէմի, որ իջանելոց է յերկնից Աստուծոյ իմոյ. եւ անուն նորա նո՛ր[5131]:
[5131] Ոսկան. Յերկնից յԱստուծոյ իմոյ, եւ անուն իմ նոր։
12 Ով յաղթի, նրան իմ Աստծու տաճարին սիւն պիտի դարձնեմ. եւ նա այլեւս այնտեղից դուրս չի գալու. եւ նրա վրայ պիտի գրեմ իմ Աստծու անունը եւ իմ Աստծու քաղաքի անունը, Նոր Երուսաղէմի, որ իջնելու է երկնքից, իմ Աստծուց, եւ նրա[9] անունը նոր է:
[9] Յունարէնը նրա բառի փոխարէն ունի իմ:
12 Ան որ կը յաղթէ, զանիկա իմ Աստուծոյս տաճարին մէջ սիւն մը պիտի ընեմ ու ալ դուրս պիտի չելլէ։ Անոր վրայ իմ Աստուծոյս անունը պիտի գրեմ ու իմ Աստուծոյս քաղաքին անունը, այսինքն նոր Երուսաղէմին, որ երկնքէն իմ Աստուծմէս կ’իջնէ եւ իմ նոր անունս.
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Побеждающего сделаю столпом в храме Бога Моего, и он уже не выйдет вон; и напишу на нем имя Бога Моего и имя града Бога Моего, нового Иерусалима, нисходящего с неба от Бога Моего, и имя Мое новое.
3:12  ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῶ ναῶ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου, τῆς καινῆς ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶ τὸ ὄνομά μου τὸ καινόν.
3:12. Ὁ (The-one) νικῶν (conquering-unto) ποιήσω (I-shall-do-unto) αὐτὸν (to-it) στύλον (to-a-pillar) ἐν (in) τῷ (unto-the-one) ναῷ (unto-a-temple) τοῦ (of-the-one) θεοῦ (of-a-Deity) μου, (of-me,"καὶ (and) ἔξω (out-unto-which) οὐ (not) μὴ (lest) ἐξέλθῃ (it-might-have-had-came-out) ἔτι, (if-to-a-one,"καὶ (and) γράψω (I-shall-scribe) ἐπ' (upon) αὐτὸν (to-it) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) θεοῦ (of-a-Deity) μου (of-me) καὶ ( and ) τὸ ( to-the-one ) ὄνομα ( to-a-name ) τῆς ( of-the-one ) πὀλεως ( of-a-city ) τοῦ (of-the-one) θεοῦ (of-a-Deity) μου, (of-me) τῆς (of-the-one) καινῆς (of-fresh) Ἰερουσαλήμ, (of-a-Hierousalem,"ἡ (the-one) καταβαίνουσα (stepping-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἀπὸ (off) τοῦ (of-the-one) θεοῦ (of-a-Deity) μου, (of-me,"καὶ (and) τὸ ( to-the-one ) ὄνομά ( to-a-name ) μου (of-me) τὸ ( to-the-one ) καινόν . ( to-fresh )
3:12. qui vicerit faciam illum columnam in templo Dei mei et foras non egredietur amplius et scribam super eum nomen Dei mei et nomen civitatis Dei mei novae Hierusalem quae descendit de caelo a Deo meo et nomen meum novumHe that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more. And I will write upon him the name of my God and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.
12. He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.
3:12. Whoever prevails, I will set him as a column in the temple of my God, and he shall not depart from it anymore. And I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem that descends out of heaven from my God, and my new name.
3:12. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: 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.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: 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:

12: Побеждающего сделаю столпом в храме Бога Моего, и он уже не выйдет вон; и напишу на нем имя Бога Моего и имя града Бога Моего, нового Иерусалима, нисходящего с неба от Бога Моего, и имя Мое новое.
3:12  ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῶ ναῶ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου, τῆς καινῆς ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶ τὸ ὄνομά μου τὸ καινόν.
3:12. qui vicerit faciam illum columnam in templo Dei mei et foras non egredietur amplius et scribam super eum nomen Dei mei et nomen civitatis Dei mei novae Hierusalem quae descendit de caelo a Deo meo et nomen meum novum
He that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more. And I will write upon him the name of my God and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.
3:12. Whoever prevails, I will set him as a column in the temple of my God, and he shall not depart from it anymore. And I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem that descends out of heaven from my God, and my new name.
3:12. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: 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.
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Adam Clarke: Commentary on the Bible - 1831
3:12: A pillar in the temple - There is probably all allusion here to the two pillars in the temple of Jerusalem, called Jachin and Boaz, stability and strength. The Church is the temple; Christ is the foundation on which it is built; and his ministers are the Pillars by which, under him, it is adorned and supported. St. Paul has the same allusions, Gal 2:9.
I will write upon him the name of my God - That is, I will make him a priest unto myself. The priest had written on his forehead קודש ליהוה kodesh laihovah, "Holiness to the Lord."
And the name of the city of my God - As the high priest had on his breastplate the names of the twelve tribes engraved, and these constituted the city or Church of God; Christ here promises that in place of them the twelve apostles, representing the Christian Church, shall be written, which is called the New Jerusalem, and which God has adopted in place of the twelve Jewish tribes.
My new name - The Savior of All; the light that lightens the Gentiles; the Christ; the Anointed One; the only Governor of his Church; and the Redeemer of All mankind.
There is here an intimation that the Christian Church is to endure for ever; and the Christian ministry to last as long as time endures: He shall go no more out for ever.
Epistle to the Church of the Laodiceans
Albert Barnes: Notes on the Bible - 1834
3:12: Him that overcometh - See the notes on Rev 2:7.
Will make a pillar in the temple of my God - See the introductory remarks to this epistle. The promised reward of faithfulness here is, that he who was victorious would be honored as if he were a pillar or column in the temple of God. Such a pillar or column was partly for ornament, and partly for support; and the idea here is, that in that temple he would contribute to its beauty and the justness of its proportions, and would see the same time be honored as if he were a pillar which was necessary for the support of the temple. It is not uncommon in the New Testament to represent the church as a temple, and Christians as parts of it. See Co1 3:16-17; Co1 6:19; Co2 6:16; Pe1 2:5.
And he shall go no more out - He shall be permanent as a part of that spiritual temple. The idea of "going out" does not properly belong to a pillar; but the speaker here has in his mind the man, though represented as a column. The description of some parts would be applicable more directly to a pillar; in others more properly to a man. Compare Joh 6:37; Joh 10:28-29; Jo1 2:19, for an illustration of the sentiment here. The main truth here is, that if we reach heaven, our happiness will be secure foRev_er. We shall have the most absolute certainty that the welfare of the soul will no more be perilled; that we shall never be in danger of falling into temptation; that no artful foe shall ever have power to alienate our affections from God; that we shall never die. Though we may change our place, and may roam from world to world until we shall have surveyed all the wonders of creation, yet we shall never "go out of the temple of God." Compare the notes on Joh 14:2. When we reach the heavenly world our conflicts will be over, our doubts at an end. As soon as we cross the threshold we shall be greeted with the assurance, "he shall go no more out foRev_er." That is to be our eternal abode, and whatever of joy, or felicity, or glory, that bright world can furnish, is to be ours. Happy moment I when, emerging from a world of danger and of doubt, the soul shall settle down into the calmness and peace of that state where there is the assurance of God himself that that world of bliss is to be its eternal abode!
And I will write upon him the name of my God - Considered as a pillar or column in the temple. The name of God would be conspicuously recorded on it to show that he belonged to God. The allusion is to a public edifice, on the columns of which the names of distinguished and honored persons were recorded; that is, where there is a public testimonial of the respect in which one whose name was thus recorded was held. The honor thus conferred on him "who should overcome" would be as great as if the name of that God whom he served, and whose favor and friendship he enjoyed, were inscribed on him in some conspicuous manner. The meaning is, that he would be known and recognized as belonging to God; the God of the Redeemer himself - indicated by the phrase, "the name of my God."
And the name of the city of my God - That is, indicating that he belongs to that city, or that the New Jerusalem is the city of his habitation. The idea would seem to be, that in this world, and in. all worlds wheRev_er he goes and wheRev_er he abides, he will be recognized as belonging to that holy city; as enjoying the rights and immunities of such a citizen.
Which is New Jerusalem - Jerusalem was the place where the temple was reared, and where the worship of God was celebrated. It thus came to be synonymous with the church - the dwelling-place of God on earth.
Which cometh down out of heaven from my God - See this explained in the notes on Rev 21:2 ff. Of course this must be a figurative representation, but the idea is plain. It is:
(1) that the church is, in accordance with settled Scripture language, represented as a city - the abode of God on earth.
(2) that is, instead of being built here, or having an earthly origin, it has its origin in heaven.
It is as if it had been constructed there, and then sent down to earth ready formed. The type, the form, the whole structure is heavenly. It is a departure from all proper laws of interpretation to explain this literally, as if a city should be actually let down from heaven; and equally so to infer from this passage, and the others of similar import in this book, that a city will be literally reared for the residence of the saints. If the passage proves anything on either of these points, it is, that a great and splendid city, such as that described in Rev_. 21, will literally come down from heavens. But who can believe that? Such an interpretation, however, is by no means necessary. The comparison of the church with a beautiful city, and the fact that it has its origin in heaven, is all that is fairly implied in the passage.
And I will write upon him my new name - See the notes on Rev 2:17. The reward, therefore, promised here is, that he who, by persevering fidelity, showed that he was a real friend of the Saviour, would be honored with a permanent abode in the holy city of his habitation, In the church redeemed and triumphant he would have a perpetual dwelling; and wheRev_er he should be, there would be given him sure pledges that he belonged to him, and was recognized as a citizen of the heavenly world. To no higher honor could any man aspire; and yet that is an honor to which the most humble and lowly may attain by faith in the Son of God.
The Epistle to the Church at Laodicea
The contents of the epistle to the church at Laodicea Rev 3:14-22 are as follows:
(1) The usual salutation to the angel of the church, Rev 3:14,
(2) The reference to the attributes of the speaker - the one here referred to being that he was the "Amen," "the faithful and true witness," and "the beginning of the creation of God," Rev 3:14.
(3) the claim that he knew all their works, Rev 3:15.
(4) the characteristic of the church: it was "lukewarm" - neither "cold nor hot," Rev 3:15.
(5) the punishment threatened, that he would "spue them out of his mouth," Rev 3:16.
(6) a solemn reproof of their self-confidence, of their ignorance of themselves, an of their pride, when they were in fact poor, and blind, and naked; and a solemn counsel to them to apply to him for those things which would make them truly rich - which would cover up the shame of their nakedness, and which would give them clear spiritual vision, Rev 3:17-18.
(7) a command to repent, in view of the fact that he rebukes and chastens those whom he loves.
(8) an assurance that an opportunity is still offered for repentance, represented by his standing at the door and praying for admittance, Rev 3:20.
(9) a promise to him that should be victorious - in this case, that he should sit down with him on his throne, Rev 3:21; and,
(10) the usual call on those who had ears to hear, to attend to what the Spirit said to the churches.
Laodicea was situated in the southern part of Phrygia, near the junction of the small rivers Asopus and Carpus, on a plain washed at its edges by each. It was about 40 miles from Ephesus, and not far from Colosse and Hierapolis. In the time of Strabo it was a large city; but the frequency of earthquakes, to which this district has been always liable, demolished, long since, a large part of the city, and destroyed many of the inhabitants, and the place was abandoned, and now lies in ruins. It is now a deserted place, called by the Turks Eski-hissar, or Old Castle. From its ruins, 'which are numerous, consisting of the remains of temples, theaters, etc., it seems to have been situated on six or seven hills, taking up a large space of ground. The whole rising ground on which the city stood is one vast tumulus of ruins, abandoned entirely to the owl and the fox. Col. Leake says, "There are few ancient sites more likely than Laodicea to preserve many curious remains of antiquity beneath the surface of the soil; its opulence, and the earthquakes to which it was subject, rendering it probable that valuable works of art were there buried beneath the ruins of the public and private edifices."
The neighboring village contains some 50 or 60 people, among whom, on a visit of a recent traveler there, there were only two nominal Christians (circa the mid-19th century). "The name of Christianity," says Emerson (p. 101), "is forgotten, and the only sounds that disturb the silence of its desertion are the tones of the Muezzin, whose voice from the distant village (Eski-hissar) proclaims the ascendency of Muhammed. Laodicea is even more solitary than Ephesus; for the latter has the prospect of the rolling sea or of a whitening sail to enliven its decay; while the former sits in widowed loneliness, its walls are grass-grown, its temples desolate, its very name has perished." A thunderstorm gathered on the mountains at a distance while this traveler was examining the ruins of Laodicea. He returned to Eski-hissar, and waited until the fury of the storm had abated, but set off on his journey again before it had entirely ceased to blow and to rain. "We preferred," says he, "hastening on, to a further delay in that melancholy spot, where everything whispered desolation, and where the very wind that swept impetuously through the valley sounded like the fiendish laugh of time exulting over the destruction of man and his proudest monuments." See Prof. Stuart, vol. ii. pp. 44, 45; Kitto's Encyclopedia; "Smith's Journey to the Seven Churches," 1671; Leake, Arundell, Hartley, MacFarlane, Pococke, etc. The engraving in this vol. will furnish a representation of the ruins of Laodicea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: overcometh: Rev 2:7, Rev 17:14; Jo1 2:13, Jo1 2:14, Jo1 4:4
pillar: Kg1 7:21; Jer 1:18; Gal 2:9
I will: Rev 2:17, Rev 14:1, Rev 22:4
the city: Rev 21:2, Rev 10-27; Psa 48:8, Psa 87:3; Gal 4:26, Gal 4:27; Heb 12:22
my new: Rev 22:4; Isa 65:15; Eph 3:15
Geneva 1599
3:12 (9) Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: (10) 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.
(9) The conclusion which contains a promise, and a commandment.
(10) That is, the new man shall be called after his father, mother, and his head Christ.
John Gill
3:12 He that overcometh,.... In the hour of temptation, in this period of time; that stands his ground then, sustains the shock of the beast, with courage and intrepidity, and overcomes him:
will I make a pillar in the temple of my God; by which is meant not the church triumphant, though such will have a place, and an abiding one there; but the church militant, so called in allusion to the temple at Jerusalem, for its author, matter, situation, strength, solidity, magnificence, and stateliness, and for its holiness; and may be said to be the temple of God, because it is of his building, and is the place where he dwells, and is worshipped; and the temple of Christ's God, as he is man and Mediator, through whom all worship is given to God in it; and those who are overcomers by the grace and strength of Christ are made pillars by him here, in allusion to the two pillars, Jachin and Boaz, in Solomon's temple; that is, they become very ornamental in the church, they are made honourable members of it; they come in at the right door into it, and fill up their places, and all relative duties in it, and walk becoming their profession; and, like pillars, are a support to it, to the interest of the church, the truths of the Gospel, and to weak and poor saints; and, as pillars, they are upright in heart and conversation, and are steady, firm, and constant:
and he shall go no more out; out of the church, the temple of the Lord, but shall abide in it unto death: it is a promise of perseverance both in the grace of God, and in a profession of religion; there shall not be such instances of apostasy as now,
And I will write upon him the name of my God; in allusion to inscriptions of names on pillars; the sense is, that it should be manifest that such are interested in God, as their covenant God and Father, in like manner as he is the God and Father of Christ; and this should be as plain and as evident as an inscription on a pillar, or as if it was written upon their foreheads, as the high priest had on his forehead written, "holiness to the Lord"; and indeed it will be by their holiness that it will so clearly appear that God is their covenant God; for in this church state, or spiritual reign of Christ, holiness unto the Lord shall be upon the bells of the horses:
and the name of the city of my God; which is new Jerusalem, in allusion to "Jehovah Shammah"; meaning the Gospel church in the latter day glory; and the sense is, that such shall be manifestly citizens of this city, in this new and glorious state of the church, and shall enjoy all the privileges of it, which at this time especially will be many and great. This will not be the new Jerusalem church state, or the thousand years' reign of Christ in person, for in that there will be no temple, as in this; but it will have the name, and some appearance of it; it will bear some resemblance to it, and be a pledge of it:
which cometh down out of heaven, from my God; as it is before called new Jerusalem, in distinction from the old, so here it is said to come down from heaven, or to be the heavenly Jerusalem, in distinction from the earthly one. The inhabitants of it will be born from above, and be called with an heavenly calling, and their conversation will be in heaven, and all the glory of this church will come from God,
And I will write upon him my new name; either the name of "Jehovah" our righteousness; or rather the name of King of kings, and Lord of lords, Rev_ 19:16; which Christ will now acquire, or at least this will now be made more manifest upon the destruction of antichrist, in this church state; in which conquest he will make all his people sharers, and they shall now more openly appear to be kings, and to reign with him in his spiritual kingdom.
John Wesley
3:12 I will make him a pillar in the temple of my God - I will fix him as beautiful, as useful, and as immovable as a pillar in the church of God. And he shall go out no more - But shall be holy and happy for ever. And I will write upon him the name of my God - So that the nature and image of God shall appear visibly upon him. And the name of the city of my God - Giving him a title to dwell in the New Jerusalem. And my new name - A share in that joy which I entered into, after overcoming all my enemies.
Robert Jamieson, A. R. Fausset and David Brown
3:12 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.
my God--(See on Rev_ 2:7).
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 (Mt 25:10; Jn 8:35; compare Is 22:23, the type, Eliakim). They shall be priests for ever unto God (Rev_ 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 (Rev_ 7:3; Rev_ 9:4; Rev_ 14:1; and especially Rev_ 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Ex 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 (Rev_ 13:16-17), and on the harlot (Rev_ 17:5; compare Rev_ 20:4).
name of the city of my God--as one of its citizens (Rev_ 21:2-3, Rev_ 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 (Rev_ 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."
3:133:13: Որ ունի ականջս՝ լուիցէ՛ զինչ ասէ Հոգին առ եկեղեցիս:
13 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
13 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
Որ ունի ականջս` լուիցէ զինչ ասէ Հոգին առ եկեղեցիս:

3:13: Որ ունի ականջս՝ լուիցէ՛ զինչ ասէ Հոգին առ եկեղեցիս:
13 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
13 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Имеющий ухо да слышит, что Дух говорит церквам.
3:13  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
3:13. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto)
3:13. qui habet aurem audiat quid Spiritus dicat ecclesiisHe that hath an ear, let him hear what the Spirit saith to the churches.
13. He that hath an ear, let him hear what the Spirit saith to the churches.
3:13. Whoever has an ear, let him hear what the Spirit says to the Churches.
3:13. He that hath an ear, let him hear what the Spirit saith unto the churches.
He that hath an ear, let him hear what the Spirit saith unto the churches:

13: Имеющий ухо да слышит, что Дух говорит церквам.
3:13  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
3:13. qui habet aurem audiat quid Spiritus dicat ecclesiis
He that hath an ear, let him hear what the Spirit saith to the churches.
3:13. Whoever has an ear, let him hear what the Spirit says to the Churches.
3:13. He that hath an ear, let him hear what the Spirit saith unto the churches.
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jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Rev 2:7
John Gill
3:13 He that hath an ear, let him hear,.... See Gill on Rev_ 2:7.
Robert Jamieson, A. R. Fausset and David Brown
3:13 (See on Rev_ 2:7).
3:143:14: Եւ առ հրեշտակն Լաւոդիկեայ եկեղեցւոյն գրեա՛. Այսպէս ասէ Ամէնն՝ Վկա՛յն հաւատարիմ եւ ճշմարիտ, Սկի՛զբն սկզբան արարածոց Աստուծոյ[5132]. [5132] Ոսկան. Եւ առ հրեշտակս Լա՛՛... եւ ճշմարիտ, որ է սկիզբն արարածոց։
14 «Գրի՛ր նաեւ Լաւոդիկէի եկեղեցու հրեշտակին. «Այսպէս է ասում Ամէնը՝ հաւատարիմ եւ ճշմարիտ վկան՝ Աստծու արարածների Սկիզբը.
14 «Եւ Լաւոդիկէի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ Ամէնը, հաւատարիմ ու ճշմարիտ Վկան, Աստուծոյ արարածներուն Սկիզբը.
Եւ առ հրեշտակն Լաւոդիկեայ եկեղեցւոյն գրեա. Այսպէս ասէ Ամէնն. Վկայն հաւատարիմ եւ ճշմարիտ, Սկիզբն [59]սկզբան արարածոց Աստուծոյ:

3:14: Եւ առ հրեշտակն Լաւոդիկեայ եկեղեցւոյն գրեա՛. Այսպէս ասէ Ամէնն՝ Վկա՛յն հաւատարիմ եւ ճշմարիտ, Սկի՛զբն սկզբան արարածոց Աստուծոյ[5132].
[5132] Ոսկան. Եւ առ հրեշտակս Լա՛՛... եւ ճշմարիտ, որ է սկիզբն արարածոց։
14 «Գրի՛ր նաեւ Լաւոդիկէի եկեղեցու հրեշտակին. «Այսպէս է ասում Ամէնը՝ հաւատարիմ եւ ճշմարիտ վկան՝ Աստծու արարածների Սկիզբը.
14 «Եւ Լաւոդիկէի մէջ եղած եկեղեցիին հրեշտակին գրէ. Այսպէս կ’ըսէ Ամէնը, հաւատարիմ ու ճշմարիտ Վկան, Աստուծոյ արարածներուն Սկիզբը.
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3:1414: И Ангелу Лаодикийской церкви напиши: так говорит Аминь, свидетель верный и истинный, начало создания Божия:
3:14  καὶ τῶ ἀγγέλῳ τῆς ἐν λαοδικείᾳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ·
3:14. Καὶ (And) τῷ (unto-the-one) ἀγγέλῳ (unto-a-messenger) τῆς (of-the-one) ἐν (in) Λαοδικίᾳ (unto-a-Laodikia) ἐκκλησίας (of-a-calling-out-unto) γράψον (thou-should-have-scribed) Τάδε (to-the-ones-moreover,"λέγει (It-fortheth,"ὁ (the-one) Ἀμήν, (Amen," ὁ ( the-one ) μάρτυς ( a-witness ) ὁ ( the-one ) πιστὸς ( trusted ) καὶ (and) [ὁ] (the-one) ἀληθινός, (un-secluded-belonged-to," ἡ ( the-one ) ἀρχὴ ( a-firsting ) τῆς ( of-the-one ) κτίσεως ( of-a-creating ) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
3:14. et angelo Laodiciae ecclesiae scribe haec dicit Amen testis fidelis et verus qui est principium creaturae DeiAnd to the angel of the church of Laodicea write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God:
14. And to the angel of the church in Laodicea write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God:
3:14. And to the Angel of the Church of Laodicea write: Thus says the Amen, the faithful and true Witness, who is the Beginning of the creation of God:
3:14. 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;
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:

14: И Ангелу Лаодикийской церкви напиши: так говорит Аминь, свидетель верный и истинный, начало создания Божия:
3:14  καὶ τῶ ἀγγέλῳ τῆς ἐν λαοδικείᾳ ἐκκλησίας γράψον· τάδε λέγει ὁ ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ·
3:14. et angelo Laodiciae ecclesiae scribe haec dicit Amen testis fidelis et verus qui est principium creaturae Dei
And to the angel of the church of Laodicea write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God:
3:14. And to the Angel of the Church of Laodicea write: Thus says the Amen, the faithful and true Witness, who is the Beginning of the creation of God:
3:14. 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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Город Лаодикия, во Фригии, был богатым городом и славился плодородием почвы и прекрасною шерстью своих овец. Но гнев Божий обрушился на Лаодикию, и она была совершенно разрушена турками в 1009: году. Теперь от древнего города остались одни печальные развалины [Норов 92-93: Христ. Чт. 1843: г. 483.]. Вот к этой церкви, в членах которой Господь не находит ничего достойного похвалы и одобрения, Он обращается со словами: "так говорит Аминь". Употребление этого эпитета содержит в себе угрозу или, по крайней мере, предостережение, чтобы Лаодикийцы не заблуждались относительно справедливости того, что будет сказано далее: все это говорит Тот, Кто есть чистейшая истина, непреложная верность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Church in Laodicea.A. D. 95.
14 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; 15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17 Because thou sayest, 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: 18 I counsel thee to buy of me gold tried in the fire, 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. 19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20 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. 21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the churches.

We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before,

I. The inscription, to whom, and from whom. 1. To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb. 2. From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faithful and true witness, the beginning of the creation of God. (1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. (2.) The faithful and true witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors. (3.) The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in ch. i. 5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself.

II. The subject-matter, in which observe,

1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, v. 15. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions? If God be God, follow him; if Baal (be God), follow him. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.

2. A severe punishment threatened: I will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.

3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, &c., v. 17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them. (1.) The high thoughts they had of themselves: Thou sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls. (2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For, [1.] They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [2.] They were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually. [3.] They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.

4. We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: I counsel thee to buy of me, &c., v. 18. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here, [1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. First, Where they might have them--from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, without money and without price, Isa. lv. 1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. "Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure." [2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them--his own imputed righteousness for justification and the garments of holiness and sanctification. [3.] They were blind; and he counsels them to buy of him eye-salve, that they might see, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual.

5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, v. 19, 20. He tells them, (1.) It was given them in true and tender affection: "Whom I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin." Sinners ought to take the rebukes of God's word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy. (2.) If they would comply with his admonitions, he was ready to make them good to their souls: Behold, I stand at the door and knock, &c., v. 20. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ!

III. We now come to the conclusion of this epistle; and here we have as before,

1. The promise made to the overcoming believer. It is here implied, (1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne, v. 21. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] That he overcame them all, and was more than a conqueror. [3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then pignus reposcere--he demands the pledge, to appear in his divine glory equal to the Father. [4.] That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head.

2. All is closed up with the general demand of attention (v. 22), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? 1 Pet. iv. 17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part.
Adam Clarke: Commentary on the Bible - 1831
3:14: These things saith the Amen - That is, He who is true or faithful; from אמן aman, he was tree; immediately interpreted, The faithful and true witness. See Rev 1:5.
The beginning of the creation of God - That is, the head and governor of all creatures: the king of the creation. See on Col 1:15 (note). By his titles, here, he prepares them for the humiliating and awful truths which he was about to declare, and the authority on which the declaration was founded.
Albert Barnes: Notes on the Bible - 1834
3:14: And unto the angel of the church of the Laodiceans write - See the notes on Rev 1:20.
These things saith the Amen - Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give special force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the "Amen" - that is, was characterized by the simple earnestness and sincerity denoted by that word - was eminently suited to make an impression on the minds of such a people. The word "Amen" means "true," "certain," "faithful"; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (notes on Co2 1:20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church.
The faithful and true witness - This is presenting the idea implied in the word "Amen" in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See the notes on Rev 1:5.
The beginning of the creation of God - This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Compare the notes on Col 1:15. The phrase used here is susceptible, properly, of only one of the following significations, namely, either:
(a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist - that is, that he was the author of all things; or.
(b) that he was the first created being; or.
(c) that he holds the primacy over all, and is at the head of the universe.
It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense I that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the spiritual creation of God, axe so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the first one - that he is the author of the creation, and in that sense the beginning - though expressing a scriptural doctrine Joh 1:3; Eph 3:9; Col 1:16, is not in accordance with the proper meaning of the word used here - ἀρχὴ archē. The word properly refers to the "commencement" of a thing, not its "authorship," and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former - primacy in regard to time - that is properly the commencement of a thing, see the following passages where the word occurs: Mat 19:4, Mat 19:8; Mat 24:8, Mat 24:21; Mar 1:1; Mar 10:6; Mar 13:8, Mar 13:19; Luk 1:2; Joh 1:1-2; Joh 2:11; Joh 6:64; Joh 8:25, Joh 8:44; Joh 15:27; Joh 16:4; Act 11:15; Jo1 1:1; Jo1 2:7, Jo1 2:13-14, Jo1 2:24; Jo1 3:8, Jo1 3:11; Jo2 1:5-6. For the latter signification, primacy of rank or authority, see the following places: Luk 12:11; Luk 20:20; Rom 8:38; Co1 15:24; Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16, Col 1:18; Col 2:10, Col 2:15; Tit 3:1. The word is not, therefore, found in the sense of authorship, as denoting that one is the beginning of anything in the sense that he caused it to have an existence. As to the second of the significations suggested, that it means that he was the first created being, it may be observed:
(a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.
(b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe divine attributes to him; which speak of him as himself the Creator of all things. Compare Joh 1:1-3; Col 1:16; Heb 1:2, Heb 1:6, Heb 1:8, Heb 1:10-12. The third signification, therefore, remains, that he is "the beginning of the creation of God," in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is:
(1) in accordance with the meaning of the word, Luk 12:11; Luk 20:20, et al. ut supra; and,
(2) in accordance with the uniform statements respecting the Redeemer, that "all power is given unto him in heaven and in earth" Mat 28:18; that God has "given him power over all flesh" Joh 17:2; that all things are "put under his feet" the. Joh 2:8; Co1 15:27); that he is exalted over all things, Eph 1:20-22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: the angel: Rev 1:11, Rev 2:1
of the Laodiceans: or, in Laodicea, Col 2:1, Col 4:16
the Amen: Isa 65:16; Co2 1:20
the faithful: Rev 3:7, Rev 1:5, Rev 19:11, Rev 22:6; Isa 55:4; Jer 42:5
the beginning: Col 1:15
Geneva 1599
3:14 (11) And unto the angel of the church of the Laodiceans write; These things saith the (h) Amen, the faithful and true witness, the (i) beginning of the creation of God;
(11) The seventh passage is to the pastors of the Church of Laodicea. The introduction is taken out of (Rev_ 1:5).
(h) Amen sounds as much in the Hebrew tongue, as truly, or truth itself.
(i) Of who all things that are made, have their beginning.
John Gill
3:14 And unto the angel of the church of the Laodiceans write,.... Of the city of Laodicea; see Gill on Rev_ 1:11; there was a church here in the times of the Apostle Paul; by whom it was founded is not known; mention is made of it in Col 2:1, who was now the angel, or pastor of it, whether Epaphras, who is there named, or another, is not certain. According to the Apostolical Constitutions (t), Archippus was ordained bishop of it by the apostles; see Col 4:16. There was a church here in the second century, for Sagaris, bishop of it, suffered martyrdom in the times of Antoninus Verus (u); and in the "fourth" century, this church was famous for two eminent bishops, Theodorus and Gregory; and in the "fifth" century, it was the metropolitan church of Phrygia, as it was in the "seventh" century, in which age Tyberius, bishop of this place, was in the sixth synod at Constantinople (w); but now it is even without inhabitants (x). This church represents the state of the church, from the end of the spiritual reign of Christ, till the time of his personal appearing and kingdom, to judge the quick and dead; for after the spiritual reign is over, professors of religion will sink into a formality, and into a lukewarm frame of spirit, and into great spiritual sloth and security, Rev_ 3:15, which will make those times like the times of Noah and of Lot; and such will be the days of the coming of the son of man to judge the world. Its name signifies either "the righteousness of the people"; and so may point at that popular and external righteousness, which the majority of the professors of religion in this period of time will be boasting of, and trusting in; being self-sufficient, and self-dependent, when at the same time they will be naked, as well as poor and blind, Rev_ 3:17; or it signifies "the judging of the people"; for this church state, at the end of it, will bring on the general judgment; the Judge will now be at the door indeed, standing and knocking; and they that are ready to meet the bridegroom, when he comes, will be admitted into the nuptial chamber, and sit down with him in his throne, in the thousand years' kingdom, at the close of which will be the second resurrection, when all the people, small and great, shall be judged, Rev_ 3:19.
These things saith the Amen; see Is 65:16; The word "Amen" is the name of a divine Person with the Jews, and it seems the second Person; for so on those words in Prov 8:30; "then was I by him as one brought up with him", they observe (y), do not read "Amon", the word there used, but "Amen"; and, a little after, "Amen", they say, is the "notaricon", or sign of , "God the faithful King"; they make (z) "Amen" to be one of the names of the second "Sephira", or number in the Cabalistic tree, by whom the second Person in the Godhead seems to be designed: and they say (a), that the word "Amen", by gematry (or numerically) answers to the two names "Jehovah, Adonai". Christ may be so called, because he is the God of truth, and truth itself; and it may be expressive of his faithfulness, both to God his Father, and to his people, in whom all the promises he either made, or received, are yea and amen; and also of the firmness, constancy, and immutability of Christ, in his nature, person, and offices, in his love, fulness of grace, power, blood, and righteousness; and is very appropriately assumed by him now, when he was about to give the finishing stroke to all covenant engagements, and to all promises and prophesies; see Rev_ 1:18.
The faithful and true witness; who as he was in the days of his flesh; see Gill on Rev_ 1:5; so he will be at the day of judgment, a swift witness against all ungodly men; and he may the rather take up this title, not only on that account, but to show that the description he gives of the state and condition of this church is just, Rev_ 3:15; and to engage it to take his advice the more readily, Rev_ 3:18; and to assure it of the nearness of his coming, Rev_ 3:20; and to strengthen the faith of his people, and quicken their hope and expectation of the happiness with him promised, Rev_ 3:21; the same character is given to the Logos, or Word of the Lord, by the Targumist in Jer 42:5, let the Word of the Lord be to us , "for a true and faithful witness"; the very phrase here used,
The beginning of the creation of God; not the first creature that God made, but the first cause of the creation; the first Parent, producer, and efficient cause of every creature; the author of the old creation, who made all things out of nothing in the beginning of time; and of the new creation, the everlasting Father of, everyone that is made a new creature; the Father of the world to come, or of the new age and Gospel dispensation; the Maker of the new heaven and new earth; and so a very fit person to be the Judge of the whole world, to summon all nations before him, and pass the final sentence on them. The phrase is Jewish, and it is a title the Jews give to Metatron, by whom they sometimes mean the Messiah; so those words in Gen 24:2, and Abraham said unto his eldest servant of his house, they paraphrase thus (b),
""and Abraham said unto his servant", this is Metatron, (or the Mediator,) the servant of God, "the eldest of his house"; for he is , "the beginning of the creation of God", who rules over all that he has; for to him the holy blessed God has given the government of all his hosts.
Christ is the "the Prince", or Governor of all creatures,
(t) L. 7. c. 46. (u) Euseb. Hist. Eccl. l. 4. c. 26. & l. 5. c. 24. (w) Eccl. Hist. Magdeburg. cent. 4. c. 2. p. 3. cent. 5. c. 7. p. 418. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. (x) Smith. Notitia, p. 150. (y) Zohar in Deut. fol. 121. 4. so in T. Bab. Sabbat, fol. 119. 2. & Sanhedrin, fol. 111. 1. Yalkut Simeoni, par. 2. fol. 46. 1. (z) Cabal. Denud. par. 2. p. 7. (a) Lex. Cabal. p. 130. & Baal Hatturim in Deut. xxviii. 15. (b) Zohar in Gen. fol. 77. 1.
John Wesley
3:14 To the angel of the church at Laodicea - For these St. Paul had had a great concern, Col 2:1. These things saith the Amen - That is, the True One, the God of truth. The beginning - The Author, Prince, and Ruler. Of the creation of God - Of all creatures; the beginning, or Author, by whom God made them all.
Robert Jamieson, A. R. Fausset and David Brown
3:14 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 Rev_ 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been 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-- (Is 65:16, Hebrew, "Bless Himself in the God of Amen . . . swear by the God of Amen," 2Cor 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," Jn 1:51; Jn 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" (Rev_ 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 (Philem 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 (Ti2 2:11, Ti2 2:13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (Ti1 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 Col 1:15-18 (see on Col 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."
3:153:15: Գիտե՛մ զգործս քո՝ զի ո՛չ ցո՛ւրտ ես՝ եւ ո՛չ ջերմ. պարտ էր քեզ ցուրտ լինել՝ եւ կամ ջերմ:
15 գիտեմ քո գործերը, դու, որ ո՛չ սառն ես եւ ո՛չ տաք. երանի դու սառն լինէիր եւ կամ տաք.
15 ‘Գիտեմ քու գործերդ, որ ո՛չ պաղ ես ու ո՛չ տաք. երանի՜ թէ պաղ ըլլայիր կամ տաք։
Գիտեմ զգործս քո, զի ոչ ցուրտ ես եւ ոչ ջերմ. պարտ էր քեզ ցուրտ լինել եւ կամ ջերմ:

3:15: Գիտե՛մ զգործս քո՝ զի ո՛չ ցո՛ւրտ ես՝ եւ ո՛չ ջերմ. պարտ էր քեզ ցուրտ լինել՝ եւ կամ ջերմ:
15 գիտեմ քո գործերը, դու, որ ո՛չ սառն ես եւ ո՛չ տաք. երանի դու սառն լինէիր եւ կամ տաք.
15 ‘Գիտեմ քու գործերդ, որ ո՛չ պաղ ես ու ո՛չ տաք. երանի՜ թէ պաղ ըլլայիր կամ տաք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: знаю твои дела; ты ни холоден, ни горяч; о, если бы ты был холоден, или горяч!
3:15  οἶδά σου τὰ ἔργα, ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός.
3:15. Οἶδά (I-had-come-to-see) σου (of-thee) τὰ (to-the-ones) ἔργα, (to-works,"ὅτι (to-which-a-one) οὔτε (not-also) ψυχρὸς (en-breathed) εἶ (thou-be) οὔτε (not-also) ζεστός. (boiled) ὄφελον (I-had-debted) ψυχρὸς (en-breathed) ἦς (thou-was) ἢ (or) ζεστός. (boiled)
3:15. scio opera tua quia neque frigidus es neque calidus utinam frigidus esses aut calidusI know thy works, that thou art neither cold nor hot. I would thou wert cold or hot.
15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
3:15. I know your works: that you are neither cold, nor hot. I wish that you were either cold or hot.
3:15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot:

15: знаю твои дела; ты ни холоден, ни горяч; о, если бы ты был холоден, или горяч!
3:15  οἶδά σου τὰ ἔργα, ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός.
3:15. scio opera tua quia neque frigidus es neque calidus utinam frigidus esses aut calidus
I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot.
3:15. I know your works: that you are neither cold, nor hot. I wish that you were either cold or hot.
3:15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: В обращении к Лаодикийцу одно порицание и никакой похвалы. Ты ни холоден, ни горяч - так начинается порицание. Слова "ты не холоден" означают того, кто хотя принадлежит к обществу христиан, но совершенно не причастен божественной благодати. Дальнейшие слова: "ты и не горяч" показывают, что этот нехолодный христианин - христианин не истинный, что в нем многого не достает до совершенства христианского звания. Тепловатый - не истинный христианин, ни закоренелый язычник, ни явный грешник; он равнодушен к православному учению и к нечестивым ересям. Тепловатый находится в состоянии забывчивости, самообольщения, духовного сна и потому не видит и не чувствует опасности своего положения. В своем самообольщении и беспечности тепловатый зашел так далеко, что утверждает, что он богат и ни в чем не имеет нужды. Но он богат только в смысле мира сего; на самом же деле он несчастен, и жалок, и наг. Он решительно не имеет ничего доброго, что прикрыло бы его грешную душу пред очами Божиими.
Adam Clarke: Commentary on the Bible - 1831
3:15: Thou art neither cold nor hot - Ye are neither heathens nor Christians - neither good nor evil - neither led away by false doctrine, nor thoroughly addicted to that which is true. In a word, they were listless and indifferent, and seemed to care little whether heathenism or Christianity prevailed. Though they felt little zeal either for the salvation of their own souls or that of others, yet they had such a general conviction of the truth and importance of Christianity, that they could not readily give it up.
I would thou wert cold or hot - That is, ye should be decided; adopt some part or other, and be in earnest in your attachment to it. If ever the words of Mr. Erskine, in his Gospel Sonnets, were true, they were true of this Church: -
"To good and evil equal bent,
I'm both a devil and a saint."
They were too good to go to hell, too bad to go to heaven. Like Ephraim and Judah, Hos 6:4 : O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it passeth away. They had good dispositions which were captivated by evil ones, and they had evil dispositions which in their turn yielded to those that were good; and the Divine justice and mercy seem puzzled to know what to do to or with them. This was the state of the Laodicean Church; and our Lord expresses here in this apparent wish, the same that is expressed by Epictetus, Ench., chap. 36. Ἑνα σε δει ανθρωπον, η αγαθον, η κακον, ειναι. "Thou oughtest to be one kind of man, either a good man or a bad man."
Albert Barnes: Notes on the Bible - 1834
3:15: I know thy works - notes on Rev 2:2.
That thou art neither cold nor hot - The word "cold" here would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead. The language is obviously figurative, but it is such as is often employed, when we speak of one as being cold toward another, as having a cold or icy heart, etc. The word "hot" would denote, of course, the opposite - warm and zealous in their love and service. The very words that we are constrained to use when speaking on this subject - such words as ardent (that is, hot or burning); fervid (that is, very hot, burning, boiling) - show how necessary it is to use such words, and how common it is. The state indicated here, therefore, would be that in which there was a profession of religion, but no warm-hearted piety; in which there was not, on the one hand, open and honest opposition to him, and, on the other, such warm-hearted and honest love as he had a right to look for among his professed friends; in which there was a profession of that religion which ought to warm the heart with love, and fill the soul with zeal in the cause of the Redeemer; but where the only result, in fact, was deadness and indifference to him and his cause. Among those who made no profession he had reason to expect nothing but coldness; among those who made a profession he had a right to expect the glow of a warm affection; but he found nothing but indifference.
I would thou wert cold or hot - That is, I would prefer either of those states to what now exists. Anything better than this condition, where love is professed, but where it does not exist; where vows have been assumed which are not fulfilled. Why he would prefer that they should be "hot" is clear enough; but why would he prefer a state of utter coldness - a state where there was no profession of real love? To this question the following answers may be given:
(1) Such a state of open and professed coldness or indifference is more honest. There is no disguise; no concealment; no pretence. We know where one in this state "may be found"; we know with whom we are dealing; we know what to expect. Sad as the state is, it is at least honest; and we are so made that we all prefer such a character to one where professions are made which are never to be realized - to a state of insincerity and hypocrisy.
(2) such a state is more honorable. It is a more elevated condition of mind, and marks a higher character. Of a man who is false to his engagements, who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But in the character of the man who is openly and avowedly opposed to anything; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus there were always the elements of true greatness; in that of Judas Iscariot there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Redeemer for years, was nothing but a traitor - a man of essential meanness.
(3) there is more hope of conversion and salvation in such a case. There could always have been a ground of hope that Saul would be converted and saved, even when "breathing out threatening and slaughter"; of Judas, when numbered among the professed disciples of the Saviour, there was no hope. The most hopeless of all persons, in regard to salvation, are those who are members of the church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because:
(a) the essential character of anyone who will allow himself to do this is eminently unfavorable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is riot a man on whom the truths of Christianity are likely to make an impression.
(b) Such a mall never applies the truth to himself. Truth that is addressed to impenitent sinners he does not apply to himself, of course; for he does not rank himself in that class of persons. Truth addressed to hypocrites he will not apply to himself; for no one, however insincere and hollow he may be, chooses to act on the presumption that he is himself a hypocrite, or so as to leave others to suppose that he regards himself as such. The means of grace adapted to save a sinner, as such, he will not use; for he is in the church, and chooses to regard himself as safe. Efforts made to reclaim him he will resist; for he will regard it as proof of a meddlesome spirit, and an uncharitable judging in others, if they consider him to be anything different from what he professes to be. What right have they to go back of his profession, and assume that he is insincere? As a consequence, there are probably fewer persons by far converted of those who come into the church without any religion, than of any other class of persons of similar number; and the most hopeless of all conditions, in respect to conversion and salvation, is when one enters the church deceived.
(c) It may be presumed that, for these reasons, God himself will make less direct effort to convert and save such persons. As there are fewer appeals that can be brought to bear on them; as there is less in their character that is noble, and that can be depended on in promoting the salvation of a soul; and as there is special guilt in hypocrisy, it may be presumed that God will more frequently leave such persons to their chosen course, than he will those who make no professions of religion. Comp, Psa 109:17-18; Jer 7:16; Jer 11:14; Jer 14:11; Isa 1:15; Hos 4:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: I know: Rev 3:1, Rev 2:2
that: Rev 2:4; Mat 24:12; Phi 1:9; Th2 1:3; Pe1 1:22
I would: Deu 5:29; Psa 81:11-13; Co2 12:20
thou: Jos 24:15-24; Kg1 18:21; Pro 23:26; Hos 7:8, Hos 10:2; Zep 1:5, Zep 1:6; Mat 6:24; Mat 10:37; Luk 14:27, Luk 14:28; Co1 16:22; Jam 1:8
Geneva 1599
3:15 (12) I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
(12) The proposition of reproof is in this verse, and in (Rev_ 3:16) a threat while in (Rev_ 3:17) a confirmation declares the same. To faith and repentance in (Rev_ 3:18-19) a conditional promise is added in (Rev_ 3:20).
John Gill
3:15 I know thy works,.... Which were far from being perfect, and not so good as those of the former church:
that thou art neither cold nor hot; she was not "cold", or without spiritual life, at least in many of her members, as all men by nature are, and carnal professors be; she was alive, but not lively: nor was she wholly without spiritual affections and love; to God, and Christ, to his people, ways, truths, and ordinances; she had love, but the fervency of it was abated: nor was she without spiritual breathings and desires altogether, as dead men are; or without the light and knowledge of the Gospel, and a profession of it, and yet she was not "hot"; her love to God and Christ, and the saints, was not ardent and flaming; it was not like coals of fire, that give most vehement flame, which many waters cannot quench the had not fervency of spirit in the service of the Lord; nor was she zealous for the truths of the Gospel, and for the ordinances of it, and for the house of God and its discipline; nor did she warmly oppose all sin, and every error and false way,
I would thou wert cold or hot; which must be understood, not absolutely, but comparatively; and not that it was an indifferent thing to Christ whether she was one or the other; but he alludes to what is natural among men, it being generally more agreeable to have anything entirely hot, or entirely cold, than to be neither; and so uses this phrase to show his detestation of lukewarmness, and that it is better to be ignorant, and not a professor of religion, than to be a vain and carnal one; Christ desires not simply that she might be cold, but that she might be sensible of her need of spiritual heat and fervency.
John Wesley
3:15 I know thy works - Thy disposition and behaviour, though thou knowest it not thyself. That thou art neither cold - An utter stranger to the things of God, having no care or thought about them. Nor hot - As boiling water: so ought we to be penetrated and heated by the fire of love. O that thou wert - This wish of our Lord plainly implies that he does not work on us irresistibly, as the fire does on the water which it heats. Cold or hot - Even if thou wert cold, without any thought or profession of religion, there would be more hope of thy recovery.
Robert Jamieson, A. R. Fausset and David Brown
3:15 neither cold--The antithesis to "hot," literally, "boiling" ("fervent," Acts 18:25; Rom 12:11; compare Song 8:6; Lk 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 (Rev_ 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, Ti2 4:10. Such were the halters between two opinions in Israel (3Kings 18:21; compare 4Kings 17:41; Mt 6:24).
3:163:16: Այլ դու գա՛ղջ ես՝ եւ ո՛չ ջերմ եւ ո՛չ ցուրտ, հանդերձեալ ես փսխի՛լ ՚ի բերանոյ իմմէ:
6 իսկ դու գաղջ ես՝ ո՛չ տաք, ո՛չ էլ սառն. հիմա պիտի փսխեմ քեզ իմ բերանից,
16 Ուստի դուն որ գաղջ ես ու ո՛չ տաք՝ ո՛չ ալ պաղ, քեզ բերնէս դուրս փսխելու վրայ եմ։
Այլ դու գաղջ ես, եւ ոչ ջերմ եւ ոչ ցուրտ, հանդերձեալ ես փսխել ի բերանոյ իմմէ:

3:16: Այլ դու գա՛ղջ ես՝ եւ ո՛չ ջերմ եւ ո՛չ ցուրտ, հանդերձեալ ես փսխի՛լ ՚ի բերանոյ իմմէ:
6 իսկ դու գաղջ ես՝ ո՛չ տաք, ո՛չ էլ սառն. հիմա պիտի փսխեմ քեզ իմ բերանից,
16 Ուստի դուն որ գաղջ ես ու ո՛չ տաք՝ ո՛չ ալ պաղ, քեզ բերնէս դուրս փսխելու վրայ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Но, как ты тепл, а не горяч и не холоден, то извергну тебя из уст Моих.
3:16  οὕτως, ὅτι χλιαρὸς εἶ καὶ οὔτε ζεστὸς οὔτε ψυχρός, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου.
3:16. οὕτως, (Unto-the-one-this) ὅτι (to-which-a-one) χλιαρὸς (fomented) εἶ (thou-be) καὶ (and) οὔτε (not-also) ζεστὸς (boiled) οὔτε (not-also) ψυχρός, (en-breathed,"μέλλω (I-impend) σε (to-thee) ἐμέσαι (to-have-vomited-unto) ἐκ (out) τοῦ (of-the-one) στόματός (of-a-mouth) μου. (of-me)
3:16. sed quia tepidus es et nec frigidus nec calidus incipiam te evomere ex ore meoBut because thou art lukewarm and neither cold nor hot, I will begin to vomit thee out of my mouth.
16. So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth.
3:16. But because you are lukewarm and are neither cold nor hot, I will begin to vomit you out of my mouth.
3:16. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth:

16: Но, как ты тепл, а не горяч и не холоден, то извергну тебя из уст Моих.
3:16  οὕτως, ὅτι χλιαρὸς εἶ καὶ οὔτε ζεστὸς οὔτε ψυχρός, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου.
3:16. sed quia tepidus es et nec frigidus nec calidus incipiam te evomere ex ore meo
But because thou art lukewarm and neither cold nor hot, I will begin to vomit thee out of my mouth.
3:16. But because you are lukewarm and are neither cold nor hot, I will begin to vomit you out of my mouth.
3:16. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: Because thou art lukewarm - Irresolute and undecided.
I will spue thee out of my mouth - He alludes here to the known effect of tepid water upon the stomach; it generally produces a nausea. I wilt cast thee off. Thou shalt have no interest in me. Though thou hast been near to my heart, yet now I must pluck thee thence, because slothful, careless, and indolent; thou art not in earnest for thy soul.
Albert Barnes: Notes on the Bible - 1834
3:16: So then because thou art lukewarm ... I will spue thee out of my mouth - Referring, perhaps, to the well-known fact that tepid water tends to produce sickness at the stomach, and an inclination to vomit. The image is intensely strong, and denotes deep disgust and loathing at the indifference which pRev_ailed in the church at Laodicea. The idea is, that they would be utterly rejected and cast off as a church - a threatening of which there has been an abundant fulfillment in subsequent times. It may be remarked, also, that what was threatened to that church may be expected to occur to all churches, if they are in the same condition; and that all professing Christians, and Christian churches, that are lukewarm, have special reason to dread the indignation of the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: I will spue thee out: Rev 2:5; Jer 14:19, Jer 15:1-4; Zac 11:8, Zac 11:9
John Gill
3:16 So then because thou art lukewarm, and neither cold nor hot,.... A lukewarm professor is one that serves God and mammon; that halts between two opinions, and knows not what religion is best, and cares little for any, yet keeps in a round of duty, though indifferent to it, and contents himself with it; and is un concerned about the life and power of godliness, and takes up with the external form of it; and has no thought about the glory of God, the interest of Christ and truth; and this was too much the case of this church, at least of a great number of its members; wherefore it was very loathsome to Christ, hence he threatens:
I will spew thee out of my mouth; this shows how nauseous lukewarmness is to Christ, insomuch that on account of it he would not own and acknowledge her as his; but even cast her out, unchurch her, and have no more any such imperfect church state upon earth, as he afterwards never will, this is the last; nor is there any church state, or any remains of one in Laodicea; it is indeed quite uninhabited.
John Wesley
3:16 So because thou art lukewarm - The effect of lukewarm water is well known. I am about to spue thee out of my mouth - I will utterly cast thee from me; that is, unless thou repent.
Robert Jamieson, A. R. Fausset and David Brown
3:16 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.
3:173:17: Զի ասես. Մեծատուն էի՝ եւ մեծացայ, եւ ո՛չ իւիք կարօ՛տ եմ. եւ ո՛չ գիտես՝ եթէ դո՛ւ ես ողորմելի՛ եւ հեղգ, եւ աղքատ, մե՛րկ եւ կոյր[5133]: [5133] Ոմանք. Եւ ոչ իւիք կարօտեմ։
17 քանի որ ասում ես. «Հպարտ եմ եւ առաւել հարստացայ ու ոչ մի բանի կարօտ չեմ». բայց չգիտես, թէ ողորմելի ես դու, թշուառ եւ աղքատ, մերկ եւ կոյր:
17 Քանզի կ’ըսես. «Ես հարուստ եմ ու մեծցայ եւ բանի մը կարօտ չեմ»։ Բայց չես գիտեր թէ դուն խեղճ ու թշուառական ես եւ աղքատ ու կոյր ու մերկ։
Զի ասես. Մեծատուն էի եւ մեծացայ, եւ ոչ իւիք կարօտ եմ. եւ ոչ գիտես եթէ դու ես ողորմելի եւ հէք եւ աղքատ, մերկ եւ կոյր:

3:17: Զի ասես. Մեծատուն էի՝ եւ մեծացայ, եւ ո՛չ իւիք կարօ՛տ եմ. եւ ո՛չ գիտես՝ եթէ դո՛ւ ես ողորմելի՛ եւ հեղգ, եւ աղքատ, մե՛րկ եւ կոյր[5133]:
[5133] Ոմանք. Եւ ոչ իւիք կարօտեմ։
17 քանի որ ասում ես. «Հպարտ եմ եւ առաւել հարստացայ ու ոչ մի բանի կարօտ չեմ». բայց չգիտես, թէ ողորմելի ես դու, թշուառ եւ աղքատ, մերկ եւ կոյր:
17 Քանզի կ’ըսես. «Ես հարուստ եմ ու մեծցայ եւ բանի մը կարօտ չեմ»։ Բայց չես գիտեր թէ դուն խեղճ ու թշուառական ես եւ աղքատ ու կոյր ու մերկ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Ибо ты говоришь: 'я богат, разбогател и ни в чем не имею нужды'; а не знаешь, что ты несчастен, и жалок, и нищ, и слеп, и наг.
3:17  ὅτι λέγεις ὅτι πλούσιός εἰμι καὶ πεπλούτηκα καὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός,
3:17. ὅτι (To-which-a-one) λέγεις (thou-forth) ὅτι (to-which-a-one,"Πλούσιός (Wealth-belonged) εἰμι (I-be) καὶ (and) πεπλούτηκα ( I-had-come-to-wealth-unto ) καὶ (and) οὐδὲν (to-not-moreover-one) χρείαν (to-an-affording-of) ἔχω, (I-hold) καὶ (and) οὐκ (not) οἶδας (thou-had-come-to-see) ὅτι (to-which-a-one) σὺ (thou) εἶ (thou-be) ὁ (the-one) ταλαίπωρος (wretchedly-calloused) καὶ (and) ἐλεινὸς (compassioned-belonged-to) καὶ (and) πτωχὸς (beggared) καὶ (and) τυφλὸς (blind) καὶ (and) γυμνός, (stripped,"
3:17. quia dicis quod dives sum et locupletatus et nullius egeo et nescis quia tu es miser et miserabilis et pauper et caecus et nudusBecause thou sayest: I am rich and made wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked.
17. Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked:
3:17. For you declare, ‘I am wealthy, and I have been enriched further, and I have need of nothing.’ And you do not know that you are wretched, and miserable, and poor, and blind, and naked.
3:17. Because thou sayest, 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:
Because thou sayest, 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:

17: Ибо ты говоришь: 'я богат, разбогател и ни в чем не имею нужды'; а не знаешь, что ты несчастен, и жалок, и нищ, и слеп, и наг.
3:17  ὅτι λέγεις ὅτι πλούσιός εἰμι καὶ πεπλούτηκα καὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός,
3:17. quia dicis quod dives sum et locupletatus et nullius egeo et nescis quia tu es miser et miserabilis et pauper et caecus et nudus
Because thou sayest: I am rich and made wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked.
3:17. For you declare, ‘I am wealthy, and I have been enriched further, and I have need of nothing.’ And you do not know that you are wretched, and miserable, and poor, and blind, and naked.
3:17. Because thou sayest, 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: I am rich - Thou supposest thyself to be in a safe state, perfectly sure of final salvation, because thou hast begun well, and laid the right foundation. It was this most deceitful conviction that cut the nerves of their spiritual diligence; they rested in what they had already received, and seemed to think that once in grace must be still in grace.
Thou art wretched - Ταλαιπωρος· Most wretched. "The word signifies," according to Mintert, "being worn out and fatigued with grievous labors, as they who labor in a stone quarry, or are condemned to the mines." So, instead of being children of God, as they supposed, and infallible heirs of the kingdom, they were, in the sight of God, in the condition of the most abject slaves.
And miserable - Ὁ ελεεινος· Most deplorable, to be pitied by all men.
And poor - Having no spiritual riches, no holiness of heart. Rich and poor are sometimes used by the rabbins to express the righteous and the wicked.
And blind - The eyes of thy understanding being darkened, so that thou dost not see thy state.
And naked - Without the image of God, not clothed with holiness and purity. A more deplorable state in spiritual things can scarcely be imagined than that of this Church. And it is the true picture of many Churches, and of innumerable individuals.
Albert Barnes: Notes on the Bible - 1834
3:17: Because thou sayest, I am rich - So far as the language here is concerned, this may refer either to riches literally, or to spiritual riches; that is, to a boast of having religion enough. Prof. Stuart supposes that it refers to the former, and so do Wetstein, Vitringa, and others. Doddridge, Rosenmuller, and others, understand it in the latter sense. There is no doubt that there was much wealth in Laodicea, and that, as a people, they prided themselves on their riches. See the authorities in Wetstein on Col 2:1, and Vitringa, p. 160. It is not easy to determine which is the true sense; but may it not have been that there was an allusion to both, and that, in every respect, they boasted that they had enough? May it not have been so much the characteristic of that people to boast of their wealth, that they carried the spirit into everything, and manifested it even in regard to religion? Is it not true that they who have much of this world's goods, when they make a profession of religion, are very apt to suppose that they are well off in everything, and to feel self-complacent and happy? And is not the possession of much wealth by an individual Christian, or a Christian church, likely to produce just the lukewarmness which it is said existed in the church at Laodicea? If we thus understand it, there will be an accordance with the well-known fact that Laodicea was distinguished for its riches, and, at the same time, with another fact, so common as to be almost universal, that the possession of great wealth tends to make a professed Christian self-complacent and satisfied in every respect; to make him feel that, although he may not have much religion, yet he is on the whole well off; and to produce, in religion, a state of just such lukewarmness as the Saviour here says was loathsome and odious.
And increased with goods - πεπλουτηκα peploutē ka - "am enriched." This is only a more emphatic and intensive way of saying the same thing. It has no reference to the kind of riches referred to, but merely denotes the confident manner in which they affirmed that they were rich.
And have need of nothing - Still an emphatic and intensive way of saying that they were rich. In all respects their needs were satisfied; they had enough of everything. They felt, therefore, no stimulus to effort; they sat down in contentment, self-complacency, and indifference. It is almost unavoidable that those who are rich in this world's goods should feel that they have need of nothing. There is no more common illusion among people than the feeling that if one has wealth he has everything; that there is no want of his nature which cannot be satisfied with that; and that he may now sit down in contentment and ease. Hence, the almost universal desire to be rich; hence the common feeling among those who are rich that there is no occasion for solicitude or care for anything else. Compare Luk 12:19.
And knowest not - There is no just impression in regard to the real poverty and wretchedness of your condition.
That thou art wretched - The word "wretched" we now use to denote the actual consciousness of being miserable, as applicable to one who is sunk into deep distress or affliction. The word here, however, refers rather, to the condition itself than to the consciousness of that condition, for it is said that they did not know it. Their state was, in fact, a miserable state, and was suited to produce actual distress if they had had any just sense of it, though they thought that it was otherwise.
And miserable - This word has, with us now, a similar signification; but the term used here - ἐληινὸς elē inos - rather means a pitiable state than one actually felt to be so. The meaning is, that their condition was one that was suited to excite pity or compassion; not that they were actually miserable. Compare the notes on Co1 15:19.
And poor - Notwithstanding all their boast of having enough. They really had not what was necessary to meet the actual needs of their nature, and, therefore, they were poor. Their worldly property could not meet the needs of their souls; and, with all their pretensions to piety, they had not religion enough to meet the necessities of their nature when calamities should come, or when death should approach; and they were, therefore, in the strictest sense of the term, poor.
And blind - That is, in a spiritual respect. They did not see the reality of their condition; they had no just views of themselves, of the character of God, of the way of salvation. This seems to be said in connection with the boast which they made in their own minds - that they had everything; that they wanted nothing. One of the great blessings of life is clearness of vision, and their boast that they had everything must have included that; but the speaker here says that they lacked that indispensable thing to completeness of character and to full enjoyment. With all their boasting, they were actually blind - and how could one who was in that state say that he "had need of nothing?"
And naked - Of course, spiritually. Salvation is often represented as a garment Mat 22:11-12; Rev 6:11; Rev 7:9, Rev 7:13-14; and the declaration here is equivalent to saying that they had no religion. They had nothing to cover the nakedness of the soul, and in respect to the real needs of their nature they were like one who had no clothing in reference to cold, and heat, and storms, and to the shame of nakedness. How could such an one be regarded as rich? We may learn from this instructive verse:
(1) That people may think themselves to be rich, and yet, in fact, be miserably poor. They may have the wealth of this world in abundance, and yet have nothing that really will meet their needs in disappointment, bereavement, sickness, death; the needs of their never-dying soul; their needs in eternity. What had the "rich fool," as he is commonly termed, in the parable, when he came to die? Luk 12:16 ff. What had "Dives," as he is commonly termed, to meet the needs of his nature when he went down to hell? Luk 16:19 ff.
(2) people may have much property, and think that they have all they want, and yet be wretched. In the sense that their condition is a wretched condition, this is always true; and in the sense that they are consciously wretched, this may be, and often is, true also.
(3) people may have great property, and yet be miserable. This is true in the sense that their condition is a pitiable one, and in the sense that they are actually unhappy. There is no more pitiable condition than that where one has great property, and is self-complacent and proud, and who has nevertheless no God, no Saviour, no hope of heaven, and who perhaps that very day may "lift up his eyes in hell, being in torments"; and it need not be added that there is no greater actual misery in this world than what sometimes finds its way into the palaces of the rich. He greatly errs who thinks that misery is confined to the cottages of the poor.
(4) people may be rich, and think they have all that they want, and yet be blind to their condition. They really have no distinct vision of anything. They have no just views of God, of themselves, of their duty, of this world, or of the next. In most important respects they are in a worse condition than the inmates of an asylum for the blind, for they may have clear views of God and of heaven. Mental darkness is a greater calamity than the loss of natural vision; and there is many an one who is surrounded by all that affluence can give, who never yet had one correct view of his own character, of his God, or of the reality of his condition, and whose condition might have been far better if he had actually been born blind.
(5) there may be gorgeous robes of adorning, and yet real nakedness. With all the decorations that wealth can impart, there may be a nakedness of the soul as real as that of the body would be if, without a rag to cover it, it were exposed to cold, and storm, and shame. The soul destitute of the robes of salvation, is in a worse condition than the body without raiment; for how can it bear the storms of wrath that shall beat upon it foRev_er, and the shame of its exposure in the last dread day?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: I am: Rev 2:9; Pro 13:7; Hos 12:8; Zac 11:5; Luk 1:53, Luk 6:24, Luk 18:11, Luk 18:12; Rom 11:20, Rom 11:25; Rom 12:3; Co1 4:8-10
have need: Deu 8:12-14; Pro 30:9; Jer 2:31; Mat 9:12
knowest: Rom 2:17-23
wretched: Mat 5:3; Rom 7:24
blind: Isa 42:19; Joh 9:40, Joh 9:41; Pe2 1:9
naked: Rev 16:15; Gen 3:7, Gen 3:10, Gen 3:11; Exo 32:35
Geneva 1599
3:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, (13) and poor, and blind, and naked:
(13) The spiritual misery of men is metaphorically expressed in three points which are matched as corresponds to those remedies offered in (Rev_ 3:18).
John Gill
3:17 Because thou sayest, I am rich,.... In worldly goods, which occasioned her lukewarmness, as riches often do, and her vanity, pride, and arrogance, afterwards expressed. Laodicea was a very rich city, and so will be this church state, through the accession of kings and princes, and great men of the earth unto it, in the former period: riches seldom do any good to the churches of Christ, they did not in Constantine's time; and it seems that even at the close of the spiritual reign of Christ they will be of bad consequence, since they will usher in the Laodicean church state: or her meaning is, that she was rich in spiritual things; not in grace, but in external gifts, which still remained, upon the very great pouring forth of the Spirit in the last church state; and in good works, on which she too much trusted for salvation, placing her righteousness in them: she is one whom the Jews (c) call , "rich in the law":
and increased with goods: with outward peace and prosperity, with much natural and divine light and knowledge, with the purity of Gospel ordinances, even beyond the former church state in her own imagination:
and have need of nothing: contenting herself with these external things: true believers, as considered in Christ, stand in need of nothing indeed, they are complete in him, and have everything in him; but, as considered in themselves, they are daily in need of daily food for their souls, as for their bodies, of fresh light and life, strength and comfort, and of new supplies of grace; wherefore this church shows great ignorance of herself, as well as great pride and arrogance to express herself in this manner:
and knowest not that thou art wretched; as all men are in a state of nature and unregeneracy; which may be the case of many professors, and they be ignorant of it; as to be under a sentence of wrath, obnoxious to the curses of the law, in danger of hell and destruction, lost and undone, and unable to extricate themselves out of such a state: true believers account themselves wretched, as the Apostle Paul did, on account of indwelling sin, and the plague of their own hearts, which the members of this church, the greater part of them, were ignorant of:
and miserable; a miserable man is one that is attended with outward afflictions, but this was not the case of this church; and with spiritual poverty, blindness, and nakedness, and this was her case; some persons neither know their misery, nor their need of mercy:
and poor; not in purse, nor in spirit, nor with respect to outward afflictions, nor as to her church state, but in a spiritual sense; one whom the Jews call a (d) , "poor in the law"; as such may be said to be who have nothing to eat that is fit to eat; nothing to wear but rags, and have no money to buy either; who are in debt, and not able to pay, nor to help themselves on any account; and this may be the case of professors, and yet not known and considered by them:
and blind; natural men are blind as to a saving knowledge of God in Christ, as to the way of salvation by Christ, as to the plague of their own hearts, as to the work of the Spirit of God upon the soul, and as to the truths of the Gospel, in the power of them; but here it regards blindness with respect to her church state, and its imperfection:
and naked; sin has stripped man of his moral clothing; man's own righteousness will not cover his nakedness; and whoever is destitute of the righteousness of Christ is a naked person,
(c) Yalkut Simeoni, par. 2. fol. 106. 2. (d) Vajikra Rabba, sect. 34. fol. 173. 4. vid. Targum in Cant. viii. 9.
John Wesley
3:17 Because thou sayest - Therefore "I counsel thee," &c. I am rich - In gifts and grace, as well as worldly goods. And knowest not that thou art - In God's account, wretched and pitiable.
Robert Jamieson, A. R. Fausset and David Brown
3:17 Self-sufficiency is the fatal danger of a lukewarm state (see on Rev_ 3:15).
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 Hos 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.
3:183:18: Արդ՝ ես խորհրդակի՛ց եղէց քեզ. Ա՛ռ գնեա՛ յինէն ոսկի՛ փորձեալ ՚ի հրոյ՝ զի մեծասցի՛ս, եւ հանդերձս սպիտակս՝ զի զգեցցի՛ս, զի մի՛ երեւեսցի անվայելչութիւն մերկութեան քոյ. եւ դի՛ր դե՛ղ յաչս քո՝ զի տեսցե՛ս:
18 Արդ, մի խորհուրդ տամ քեզ. ա՛ռ, գնի՛ր ինձնից կրակի բովով անցած ոսկի, որ հարստանաս. գնի՛ր սպիտակ զգեստներ, որ հագնես, որպէսզի քո մերկութեան անվայելչութիւնը չերեւայ, եւ քո աչքերին դեղ դի՛ր, որ տեսնես:
18 Ես քեզի խորհուրդ կու տամ. Ինձմէ կրակի մէջ փորձուած ոսկի ծախու առ, որպէս զի հարստանաս ու ճերմակ հանդերձներ՝ որպէս զի հագնիս, որպէս զի քու ամօթալի մերկութիւնդ չերեւնայ եւ աչքերուդ դեղ դիր, որպէս զի տեսնես։
Արդ ես խորհրդակից եղէց քեզ. Առ, գնեա յինէն ոսկի փորձեալ ի հրոյ զի մեծասցիս, եւ հանդերձս սպիտակս` զի զգեցցիս, զի մի՛ երեւեսցի անվայելչութիւն մերկութեան քո. եւ դիր դեղ յաչս քո զի տեսցես:

3:18: Արդ՝ ես խորհրդակի՛ց եղէց քեզ. Ա՛ռ գնեա՛ յինէն ոսկի՛ փորձեալ ՚ի հրոյ՝ զի մեծասցի՛ս, եւ հանդերձս սպիտակս՝ զի զգեցցի՛ս, զի մի՛ երեւեսցի անվայելչութիւն մերկութեան քոյ. եւ դի՛ր դե՛ղ յաչս քո՝ զի տեսցե՛ս:
18 Արդ, մի խորհուրդ տամ քեզ. ա՛ռ, գնի՛ր ինձնից կրակի բովով անցած ոսկի, որ հարստանաս. գնի՛ր սպիտակ զգեստներ, որ հագնես, որպէսզի քո մերկութեան անվայելչութիւնը չերեւայ, եւ քո աչքերին դեղ դի՛ր, որ տեսնես:
18 Ես քեզի խորհուրդ կու տամ. Ինձմէ կրակի մէջ փորձուած ոսկի ծախու առ, որպէս զի հարստանաս ու ճերմակ հանդերձներ՝ որպէս զի հագնիս, որպէս զի քու ամօթալի մերկութիւնդ չերեւնայ եւ աչքերուդ դեղ դիր, որպէս զի տեսնես։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Советую тебе купить у Меня золото, огнем очищенное, чтобы тебе обогатиться, и белую одежду, чтобы одеться и чтобы не видна была срамота наготы твоей, и глазною мазью помажь глаза твои, чтобы видеть.
3:18  συμβουλεύω σοι ἀγοράσαι παρ᾽ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλ[ο]ύριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς.
3:18. συμβουλεύω (I-purpose-together-of) σοι (unto-thee) ἀγοράσαι (to-have-gathered-to) παρ' (beside) ἐμοῦ (of-ME) χρυσίον (to-a-goldlet) πεπυρωμένον (to-having-had-come-to-be-en-fired) ἐκ (out) πυρὸς (of-a-fire) ἵνα (so) πλουτήσῃς, (thou-might-have-wealthed-unto,"καὶ (and) ἱμάτια (to-apparelets) λευκὰ ( to-white ) ἵνα (so) περιβάλῃ ( thou-might-have-had-casted-about ,"καὶ (and) μὴ (lest) φανερωθῇ (it-might-have-been-en-manifested) ἡ (the-one) αἰσχύνη (a-beshaming) τῆς (of-the-one) γυμνότητός (of-a-stripness) σου, (of-thee,"καὶ (and) κολλούριον (to-a-coherelet) ἐγχρῖσαι (to-have-anointed-in) τοὺς (to-the-ones) ὀφθαλμούς (to-eyes) σου (of-thee) ἵνα (so) βλέπῃς. (thou-might-view)
3:18. suadeo tibi emere a me aurum ignitum probatum ut locuples fias et vestimentis albis induaris et non appareat confusio nuditatis tuae et collyrio inungue oculos tuos ut videasI counsel thee to buy of me gold, fire tried, that thou mayest be made rich and mayest be clothed in white garments: and that the shame of thy nakedness may not appear. And anoint thy eyes with eyesalve, that thou mayest see.
18. I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and the shame of thy nakedness be not made manifest; and eyesalve to anoint thine eyes, that thou mayest see.
3:18. I urge you to buy from me gold, tested by fire, so that you may be enriched and may be clothed in white vestments, and so that the shame of your nakedness may disappear. And anoint your eyes with an eye salve, so that you may see.
3:18. I counsel thee to buy of me gold tried in the fire, 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 eyesalve, that thou mayest see.
I counsel thee to buy of me gold tried in the fire, 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 eyesalve, that thou mayest see:

18: Советую тебе купить у Меня золото, огнем очищенное, чтобы тебе обогатиться, и белую одежду, чтобы одеться и чтобы не видна была срамота наготы твоей, и глазною мазью помажь глаза твои, чтобы видеть.
3:18  συμβουλεύω σοι ἀγοράσαι παρ᾽ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλ[ο]ύριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς.
3:18. suadeo tibi emere a me aurum ignitum probatum ut locuples fias et vestimentis albis induaris et non appareat confusio nuditatis tuae et collyrio inungue oculos tuos ut videas
I counsel thee to buy of me gold, fire tried, that thou mayest be made rich and mayest be clothed in white garments: and that the shame of thy nakedness may not appear. And anoint thy eyes with eyesalve, that thou mayest see.
3:18. I urge you to buy from me gold, tested by fire, so that you may be enriched and may be clothed in white vestments, and so that the shame of your nakedness may disappear. And anoint your eyes with an eye salve, so that you may see.
3:18. I counsel thee to buy of me gold tried in the fire, 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 eyesalve, that thou mayest see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Лаодикиец у Самого Господа должен купить, приобрести золото, т.е. заслужить себе от Бога Его всесильную благодать и особенно любовь, которая и есть первый и драгоценнейший дар св. Духа. Через эту Божественную благодать в таинстве покаяния приобретается чистая одежда оправдания; Божеств. благодать исцеляет и духовную слепоту, как каллурий (глазная мазь) излечивает обыкновенную глазную болезнь. Господь Бог, угрожая Лаодикийским христианам, однако же не лишает их и надежды. Кого Он любит, того обличает и наказывает; Его любовь еще никогда никого не оставляла, и для всякого есть надежда исправления.
Adam Clarke: Commentary on the Bible - 1831
3:18: I counsel thee - O fallen and deceived soul, hear Jesus! Thy case is not hopeless. Buy of me.
Gold tried in the fire - Come and receive from me, without money and without price, faith that shall stand in every trial: so gold tried in the fire is here understood. But it may mean pure and undefiled religion, or that grace or Divine influence which produces it, which is more valuable to the soul than the purest gold to the body. They had before imaginary riches; this alone can make them truly rich.
White raiment - Holiness of heart and life.
Anoint thine eyes - Pray for, that ye may receive, the enlightening influences of my Spirit, that ye may be convinced of your true state, and see where your help lies.
Albert Barnes: Notes on the Bible - 1834
3:18: I counsel thee to buy of me gold tried in the fire - Pure gold; such as has been subjected to the action of heat to purify it from dross. See the notes on Pe1 1:7. Gold here is emblematic of religion - as being the most precious of the metals, and the most valued by human beings. They professed to be rich, but were not; and he counsels them to obtain from him what would make them truly rich.
That thou mayest be rich - In the true and proper sense of the word. With true religion; with the favor and friendship of the Redeemer, they would have all that they really needed, and would never be in want.
And white raiment - The emblem of purity and salvation. See the notes on Rev 3:4. This is said in reference to the fact Rev 3:17 that they were then naked.
That thou mayest be clothed - With the garments of salvation. This refers, also, to true religion, meaning that what the Redeemer furnishes will answer the same purpose in respect to the soul which clothing does in reference to the body. Of course it cannot be understood literally, nor should the language be pressed too closely, as if there was too strict a resemblance.
And that the shame of thy nakedness do not appear - We clothe the body as well for decency as for protection against cold, and storm, and heat. The soul is to be clothed that the "shame" of its sinfulness may not be exhibited, and that it may not be offensive and repellent in the sight.
And anoint thine eyes with eye-salve - In allusion to the fact that they were blind, Rev 3:17. The word "eye-salve" - κολλούριον kollourion - occurs no where else in the New Testament. It is a diminutive from κολλύρα kollura - collyra - a coarse bread or cake, and means properly a small cake or cracknel. It is applied to eye-salve as resembling such a cake, and refers to a medicament prepared for sore or weak eyes. It was compounded of various substances supposed to have a healing quality. See Wetstein, in loco. The reference here is to a spiritual healing - meaning that, ill respect to their spiritual vision, what he would furnish would produce the same effect as the collyrium or eye-salve would in diseased eyes. The idea is, that the grace of the gospel enables people who were before blind to see clearly the character of God, the beauty of the way of salvation, the loveliness of the person and work of Christ, etc. See the notes on Eph 1:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: counsel: Psa 16:7, Psa 32:8, Psa 73:24, Psa 107:11; Pro 1:25, Pro 1:30, Pro 19:20; Ecc 8:2
buy: Pro 23:23; Isa 55:1; Mat 13:44, Mat 25:9
gold: Mal 3:3; Co1 3:12, Co1 3:13; Pe1 1:7
that thou: Rev 2:9; Luk 12:21; Co2 8:9; Ti1 6:18; Jam 2:5
white: Rev 3:4, Rev 3:5, Rev 7:13, Rev 16:15, Rev 19:8; Co2 5:3
the shame: Rev 16:15; Isa 47:3; Jer 13:26; Dan 12:2; Mic 1:11; Nah 3:5
anoint: Joh 9:6-11; Jo1 2:20-27
John Gill
3:18 I counsel thee,.... Christ is a Counsellor, and is every way fit to be one, for he is the all wise God, the Ancient of days, and the Father of his people, and, as Mediator, the Wisdom of God; and he was concerned in the council of peace from everlasting; and when he was here on earth he gave counsel in person, and now he gives it by his Spirit, and by his word and ministers; and the substance of it is, to come to him for grace, life, and salvation; for pardon, peace, and righteousness; for spiritual light and knowledge, and every supply of grace; and his advice is always wholesome, good, and suitable, is hearty, sincere, and faithful, and is freely given, and is wise and prudent; and, being taken, infallibly succeeds; the counsel here given follows:
to buy of me gold tried in the fire; by which is meant either a more pure and glorious state of the church, such as was in the former period, or greater; or a larger measure of light and knowledge in the Gospel, which is better than fine gold; or some particular graces, and a comfortable exercise of them, as fervent love and strong faith, which is much more precious than gold; or rather, all spiritual riches in general, which are in Christ, and are unsearchable, solid, substantial and satisfying; are lasting and durable, precious, excellent, and incorruptible: and the buying of this gold is not to be understood in a proper sense, by giving a valuable consideration for it, for no such is to be given, but in an improper sense; it is a buying without money and without price; Christ and his grace are given freely; Christ of whom it is to be had and of him only, does not sell it, but he gives it to those that come to him for it, and desire to have it, and are willing to part with all, so they may but enjoy it; for that it is to be understood in such a sense, is clear from the character of the persons who are advised to buy, who were poor, or beggars, Rev_ 3:17; the end of it is,
that thou mayest be rich; for though this church was rich, yet not in spirituals; and though she was rich in her own conceit, yet not really so: persons are not to be accounted truly rich who have only this world's goods; none are rich but those who have an interest in Christ and his grace; and they who are poor in this world, and yet have grace, are really rich: the next thing advised to is,
and white raiment; that is, and buy white raiment, by which some understand the heavenly glory, robes of immortality, a being clothed upon with the house which is from heaven; this may be compared to raiment, for it is a glory, an immortality, an incorruption to be put on; and fitly enough to white raiment, for the purity and spotlessness of it; and being clothed with this, no nakedness, or shame of it will appear; and this is to be had from Christ, and in the same way as gold is to be bought of him; the design of this advice may be to quicken the desires of the church after heavenly things; though it rather seems to respect something suitable to her in this present state: wherefore others think that by it are meant good works, holiness of life and conversation; but these are never called white raiment, but even rags, yea, filthy ones, in the best; and whatever cover they may be from nakedness in the sight of men, they are no cover from it in the sight of God, nor do they preserve from shame and blushing: rather then by it is meant the righteousness of Christ, which may be compared to raiment; it is upon the saints, and is put upon them as such; it covers as a garment does, protects from injuries, keeps warm, beautifies and adorns, as raiment does; and it may be compared to white raiment for its purity and perfection; now this is to be bought of Christ, it is to be had of him, and is to be had of him freely, without money and without price; it is a free gift of grace; and even faith itself, which receives it, is the gift of God: the ends of giving this advice are,
that thou mayest be clothed, and that the shame of thy nakedness do not appear; the soul may be naked when the body is well clothed; and notwithstanding a man's moral righteousness, he may not be clothed; they, and they only are clothed, who have on the righteousness of Christ; nakedness arises from want of, righteousness, which is only covered by the righteousness of Christ; and from hence also springs shame, which Christ's righteousness hides:
and anoint thine eyes with eye salve; by which may be meant the word of God, particularly the Gospel; and anointing with it is making use of it for the gaining of light and knowledge: all without this divine revelation are in darkness, and such who reject the authority of it go astray; the Scriptures are the only directory, and rule of faith and practice; the law is a means of enlightening persons to see their sin and misery, and the danger they are in; and the Gospel is a light, whereby is beheld the glory of Christ, of his person and office, of his grace and righteousness, and of salvation by him; and this is the Gospel of Christ, and is to be had of him freely, even the saving knowledge of it. The Jews have adopted the very Greek word here used into their language, and apply it to the law; says R. Chija (e), speaking of the law,
"Nyel tyrwlyq, "it is a salve for the eye", a plaster for a wound, &c. it is a salve for the eyes, as is written Ps 19:8.
or else the illumination of the Spirit is meant, by which the eyes of the understanding being enlightened, men see themselves, the impurity of their hearts and nature, the imperfection of their righteousness, their impotency to all that is spiritually good, and that they are lost and undone in themselves; and by which they see Christ and salvation by him, that it is in him, and in no other, and that it is full and suitable, and for the chief of sinners, and that it is all of free grace, and that they have an interest in it; by this they have light into the doctrines of the Gospel, and have some glimpse of the glories of another world; and this is to be had of Christ, who gives his Spirit freely, and an understanding to know spiritual things: and the end of the advice is,
that thou mayest see; who, notwithstanding the conceit she had of herself, was blind; persons may have much human prudence, much knowledge in things moral, yea, in things evangelical, notionally, and yet be blind as to true spiritual light and experience; they only see spiritually and savingly who have the Spirit of God,
(e) Yalkut Simeoni, par. 2. fol. 96. 3. Debarim Rabba, sect. 8. fol. 243. 3. & Vajikra Rabba, sect. 12. fol. 155. 3.
John Wesley
3:18 I counsel thee - who art poor, and blind, and naked. To buy of me - Without money or price. Gold purified in the fire - True, living faith, which is purified in the furnace of affliction. And white raiment - True holiness. And eyesalve - Spiritual illumination; the "unction of the Holy One," which teacheth all things.
Robert Jamieson, A. R. Fausset and David Brown
3:18 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," Is 9:6), buy of ME" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Col 2:1, Col 2:3; Col 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 (Rev_ 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Phil 3:7-8); 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 Is 55:1, "Buy . . . without money and price."
of me--the source of "unsearchable riches" (Eph 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 (Rev_ 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 (Col 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.
3:193:19: Ես՝ զոր սիրեմ, յանդիմանեմ եւ խրատե՛մ. նախանձեա՛ այժմ, եւ ապաշխարեա՛:
19 Ում սիրում եմ ես, նրան յանդիմանում եմ եւ խրատում: Նախանձախնդի՛ր եղիր ուրեմն եւ ապաշխարի՛ր:
19 Ես իմ ամէն սիրածս կը յանդիմանեմ ու կը խրատեմ. ուստի նախանձախնդիր եղի՛ր ու ապաշխարէ՛։
Ես զոր սիրեմ յանդիմանեմ եւ խրատեմ. նախանձեա այժմ եւ ապաշխարեա:

3:19: Ես՝ զոր սիրեմ, յանդիմանեմ եւ խրատե՛մ. նախանձեա՛ այժմ, եւ ապաշխարեա՛:
19 Ում սիրում եմ ես, նրան յանդիմանում եմ եւ խրատում: Նախանձախնդի՛ր եղիր ուրեմն եւ ապաշխարի՛ր:
19 Ես իմ ամէն սիրածս կը յանդիմանեմ ու կը խրատեմ. ուստի նախանձախնդիր եղի՛ր ու ապաշխարէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Кого Я люблю, тех обличаю и наказываю. Итак будь ревностен и покайся.
3:19  ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω· ζήλευε οὗν καὶ μετανόησον.
3:19. ἐγὼ (I) ὅσους ( to-which-a-which ) ἐὰν ( if-ever ) φιλῶ ( I-might-care-unto ) ἐλέγχω ( I-confute ) καὶ (and) παιδεύω : ( I-child-of ) ζήλευε (thou-should-crave-of) οὖν (accordingly) καὶ (and) μετανόησον. (thou-should-have-considered-with-unto)
3:19. ego quos amo arguo et castigo aemulare ergo et paenitentiam ageSuch as I love, I rebuke and chastise. Be zealous therefore and do penance.
19. As many as I love, I reprove and chasten: be zealous therefore, and repent.
3:19. Those whom I love, I rebuke and chastise. Therefore, be zealous and do penance.
3:19. As many as I love, I rebuke and chasten: be zealous therefore, and repent.
As many as I love, I rebuke and chasten: be zealous therefore, and repent:

19: Кого Я люблю, тех обличаю и наказываю. Итак будь ревностен и покайся.
3:19  ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω· ζήλευε οὗν καὶ μετανόησον.
3:19. ego quos amo arguo et castigo aemulare ergo et paenitentiam age
Such as I love, I rebuke and chastise. Be zealous therefore and do penance.
3:19. Those whom I love, I rebuke and chastise. Therefore, be zealous and do penance.
3:19. As many as I love, I rebuke and chasten: be zealous therefore, and repent.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:19: As many as I love - So it was the love he still had to them that induced him thus to reprehend and thus to counsel them.
Be zealous - Be in earnest, to get your souls saved, They had no zeal; this was their bane. He now stirs them up to diligence in the use of the means of grace and repentance for their past sins and remissness.
Albert Barnes: Notes on the Bible - 1834
3:19: As many as I love, I rebuke and chasten - Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient; and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained in the notes on Heb 12:6. The language is taken from Pro 3:12.
Be zealous therefore, and repent - Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labor, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. The truth taught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, anti seeking his favor again. As sure as he has any true love for them, if this is not done he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: many: Deu 8:5; Sa2 7:14; Job 5:17; Psa 6:1, Psa 39:11, Psa 94:10; Pro 3:11, Pro 3:12, Pro 15:10; Pro 15:32, Pro 22:15; Isa 26:16; Jer 2:30, Jer 7:28, Jer 10:24, Jer 30:11, Jer 31:18; Zep 3:2; Co1 11:32; Co2 6:9; Heb 12:5-11; Jam 1:12
be: Num 25:11-13; Psa 69:9; Joh 2:17; Rom 12:11; Co2 7:11; Gal 4:18; Tit 2:14
repent: Rev 2:5, Rev 2:21, Rev 2:22
Geneva 1599
3:19 As many as I love, I rebuke and chasten: be (k) zealous therefore, and repent.
(k) Zeal is set against those who are neither hot nor cold.
John Gill
3:19 As many as I love I rebuke and chasten,.... The persons the objects of Christ's love here intended are not angels, but the sons of men; and these not all of them, yet many of them, even all who are his own by his Father's gift and his own purchase; and who are called his church, and sometimes represented as such who love him and obey his commands: the instances of his love to them are many; as his suretyship engagements for them, his assumption of their nature, dying in their room and stead, paying their debts, procuring their peace and pardon, bringing in a righteousness for them, purchasing their persons, his intercession for them, preparations in heaven, supplies of grace, and frequent visits in a kind and familiar manner; and as for the nature of his love, it is free and sovereign, everlasting and immutable, and it is matchless and inconceivable, it is strong and affectionate, and as his Father loved him; and such are rebuked by Christ, not in a way of wrath, but in a tender manner, in order to bring them under a conviction of their sin and of their duty, and of their folly in trusting in, or loving any creature more than himself, and of all their wrong ways; and they are chastened by him, not in a vindictive, but in a fatherly way, which is instructive and teaching to them, and for their good. This seems to refer to some afflictions which Christ was about to bring upon this church, by some means or another, to awaken her out of her sloth and security, and which would be in love to her, and the end be to rouse her zeal and bring her to repentance. Some think this respects the Gog and Magog army, which will encompass the camp of the saints, and the beloved city; but that will not be till after the thousand years' reign, and besides will be no affliction to them; rather it designs the unchurching them, signified by spewing them out of his mouth, Rev_ 3:16,
be zealous, therefore, and repent; zeal was what was wanting in this church; which is nothing else than hot, fervent, and ardent love, love in a flame; whereas she was neither cold nor hot, but lukewarm, Christ would have her be "zealous" for God; for his cause and interest, for his Gospel, ordinances, and the discipline of his house, and against everything that is evil; against all false worship, all errors in doctrine, all sin and iniquity; and to be zealous of good works, and in the worship of God, both private and public: and "repent"; in an evangelical way, of her lukewarnmess, remissness, and supineness; of her pride, arrogance, and vain boastings of herself; and of her self-sufficience, self-dependence, and self-confidence.
John Wesley
3:19 Whomsoever I love - Even thee, thou poor Laodicean! O how much has his unwearied love to do! I rebuke - For what is past. And chasten - That they may amend for the time to come.
Robert Jamieson, A. R. Fausset and David Brown
3:19 (Job 5:17; Prov 3:11-12; Heb 12:5-6.) So in the case of Manasseh (2Chron 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 (Rev_ 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, Jn 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 Jn 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 (Heb 12:5-6). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (2Kings 12:13-14). 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.
3:203:20: Ահաւասիկ կա՛մ ես առ դուրս եւ բախե՛մ. եթէ ոք լուիցէ ձայնի իմում՝ եւ բանայցէ զդրունսն, մտի՛ց առ նա՝ եւ ընթրի՛ս արարից առ նա, եւ նա ընդ ի՛ս[5134]: [5134] Ոսկան. Առ դուրս քո եւ բաղխ՛՛։ Ոմանք. Եւ բանայ զդրունս։
20 Ահա՛ւասիկ ես դռան առաջ եմ եւ բախում եմ. եթէ մէկը ականջ դնի իմ ձայնին եւ բաց անի դուռը, կը մտնեմ նրա մօտ եւ կ’ընթրեմ նրա հետ, եւ նա՝ ինձ հետ:
20 Ահա ես դուռը կայներ եմ ու կը զարնեմ. եթէ մէկը իմ ձայնս լսէ ու դուռը բանայ, անոր քով պիտի մտնեմ եւ անոր հետ ընթրիք պիտի ընեմ, ան ալ ինծի հետ։
Ահաւասիկ կամ ես առ դուրս եւ բախեմ. եթէ ոք լուիցէ ձայնի իմում եւ բանայցէ զդրունսն, մտից առ նա եւ ընթրիս արարից առ նա, եւ նա ընդ իս:

3:20: Ահաւասիկ կա՛մ ես առ դուրս եւ բախե՛մ. եթէ ոք լուիցէ ձայնի իմում՝ եւ բանայցէ զդրունսն, մտի՛ց առ նա՝ եւ ընթրի՛ս արարից առ նա, եւ նա ընդ ի՛ս[5134]:
[5134] Ոսկան. Առ դուրս քո եւ բաղխ՛՛։ Ոմանք. Եւ բանայ զդրունս։
20 Ահա՛ւասիկ ես դռան առաջ եմ եւ բախում եմ. եթէ մէկը ականջ դնի իմ ձայնին եւ բաց անի դուռը, կը մտնեմ նրա մօտ եւ կ’ընթրեմ նրա հետ, եւ նա՝ ինձ հետ:
20 Ահա ես դուռը կայներ եմ ու կը զարնեմ. եթէ մէկը իմ ձայնս լսէ ու դուռը բանայ, անոր քով պիտի մտնեմ եւ անոր հետ ընթրիք պիտի ընեմ, ան ալ ինծի հետ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: Се, стою у двери и стучу: если кто услышит голос Мой и отворит дверь, войду к нему, и буду вечерять с ним, и он со Мною.
3:20  ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, [καὶ] εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ᾽ αὐτοῦ καὶ αὐτὸς μετ᾽ ἐμοῦ.
3:20. Ἰδοὺ ( Thou-should-have-had-seen ,"ἕστηκα (I-had-come-to-stand) ἐπὶ (upon) τὴν (to-the-one) θύραν (to-a-portal) καὶ (and) κρούω: (I-knock) ἐάν (if-ever) τις (a-one) ἀκούσῃ (it-might-have-heard) τῆς (of-the-one) φωνῆς (of-a-sound) μου (of-me) καὶ (and) ἀνοίξῃ (it-might-have-opened-up) τὴν (to-the-one) θύραν, (to-a-portal," εἰσελεύσομαι ( I-shall-come-into ) πρὸς (toward) αὐτὸν (to-it) καὶ (and) δειπνήσω (I-shall-meal-unto) μετ' (with) αὐτοῦ (of-it) καὶ (and) αὐτὸς (it) μετ' (with) ἐμοῦ. (of-ME)
3:20. ecce sto ad ostium et pulso si quis audierit vocem meam et aperuerit ianuam introibo ad illum et cenabo cum illo et ipse mecumBehold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me.
20. 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.
3:20. Behold, I stand at the door and knock. If anyone will hear my voice and will open the door to me, I will enter to him, and I will dine with him, and he with me.
3:20. 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.
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:

20: Се, стою у двери и стучу: если кто услышит голос Мой и отворит дверь, войду к нему, и буду вечерять с ним, и он со Мною.
3:20  ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, [καὶ] εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ᾽ αὐτοῦ καὶ αὐτὸς μετ᾽ ἐμοῦ.
3:20. ecce sto ad ostium et pulso si quis audierit vocem meam et aperuerit ianuam introibo ad illum et cenabo cum illo et ipse mecum
Behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me.
3:20. Behold, I stand at the door and knock. If anyone will hear my voice and will open the door to me, I will enter to him, and I will dine with him, and he with me.
3:20. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Се, стою у двери и стучу", - вот выражение истинной любви Божией к людям. Господь не стесняет человеческой свободы; Он кротко взывает к людям или через Свое откровенное слово, или через внутренние движения человеческой совести и человеческого сердца. Стуча, Господь ожидает, что грешник сам добровольно и охотно отворит дверь своего сердца. Господь теперь приходит Сам к человеку для его блаженства до конца жизни; а потом сам человек придет к Нему на вечерю Царства небесного после своей смерти.
Adam Clarke: Commentary on the Bible - 1831
3:20: Behold, I stand at the door and knock - There are many sayings of this kind among the ancient rabbins; thus in Shir Hashirim Rabba, fol. 25, 1: "God said to the Israelites, My children, open to me one door of repentance, even so wide as the eye of a needle, and I will open to you doors through which calves and horned cattle may pass."
In Sohar Levit, fol. 8, col. 32, it is said: "If a man conceal his sin, and do not open it before the holy King, although he ask mercy, yet the door of repentance shall not be opened to him. But if he open it before the holy blessed God, God spares him, and mercy prevails over wrath; and when he laments, although all the doors were shut, yet they shall be opened to him, and his prayer shall be heard."
Christ stands - waits long, at the door of the sinner's heart; he knocks - uses judgments, mercies, reproofs, exhortations, etc., to induce sinners to repent and turn to him; he lifts up his voice - calls loudly by his word, ministers, and Spirit.
If any man hear - If the sinner will seriously consider his state, and attend to the voice of his Lord.
And open the door - This must be his own act, receiving power for this purpose from his offended Lord, who will not break open the door; he will make no forcible entry.
I will come in to him - I will manifest myself to him, heal all his backslidings, pardon all his iniquities, and love him freely.
Will sup with him - Hold communion with him, feed him with the bread of life.
And he with me - I will bring him at last to dwell with me in everlasting glory.
Albert Barnes: Notes on the Bible - 1834
3:20: Behold, I stand at the door, and knock - Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome, Rev 3:16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favor; nay more, he stood and pled with them that he might be received with the hospitality that would be shown to a friend or stranger. The language here is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign - knocking - announce our presence, and ask for admission. The act of knocking implies two things:
(a) that we desire admittance; and,
(b) that we recognize the right of him who dwells in the house to open the door to us or not, as he shall please.
We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that he desires to be admitted to our friendship; and that he recognizes our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away - perhaps to return and knock again, perhaps never to come back. The language used here, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to anything which would announce his presence: his word; his Spirit; the solemn events of his providence; the invitations of his gospel. In these and in other methods he comes to man; and the manner in which these invitations ought to be estimated would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer. It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviour presents himself at the door of the heart, as if he were desirous to enjoy the friendship of man. This is in accordance with the uniform language of the New Testament, that "God so loved the world as to give his only-begotten Son"; that "Christ came to seek and to save the lost"; that the Saviour says, "Come unto me, all ye that labor and are heavy laden," etc. Salvation, in the Scriptures, is never represented as originated by man.
If any man hear my voice - Perhaps referring to a custom then pRev_ailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night Luk 11:5, or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures (compare Isa 55:1; Joh 7:37; Rev 22:17), is universal, and proves that the invitations of the gospel are made, and are to be made, not to a part only, but fully and freely to all people; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (ἐάν τις ean tis) as to be applicable to every human being; and anyone, of any age and in any land, would be authorized to apply this to himself, and, under the protection of this invitation, to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed further, that this also recognizes the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened.
And open the door - As one would when a stranger or friend stood and knocked. The meaning here is simply, if anyone will admit me; that is, receive me as a friend. The act of receiving him is as voluntary on our part as it is when we rise and open the door to one who knocks. It may be added:
(1) that this is an easy thing. Nothing is more easy than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure the salvation of the soul.
(2) this is a reasonable thing.
We invite him who knocks at the door to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet how different does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter - no act of common civility such as that with which he would greet even a stranger! And with how much coolness and indifference does he see him turn away - perhaps to come back no more, and with no desire that he ever should return!
I will come in to him, and will sup with him, and he with me - This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him there would be the intimacy which subsists between those who sit down to a friendly meal together. In all countries and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. The truths, then, which are taught in this verse, are:
(1) that the invitation of the gospel is made to all - "if any man hear my voice";
(2) that the movement toward reconciliation and friendship is originated by the Saviour - "behold, I stand at the door and knock";
(3) that there is a recognition of our own free agency in religion - "if any man will hear my voice, and open the door";
(4) the ease of the terms of salvation, represented by "hearing his voice," and "opening the door"; and,
(5) the blessedness of thus admitting him, arising from his friendship - "I will sup with him, and he with me." What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: I stand: Sol 5:2-4; Luk 12:36
I will: Joh 14:21-23
will sup: Rev 19:9; Luk 12:37, Luk 17:8
Geneva 1599
3:20 Behold, I stand at the door, and knock: (14) 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.
(14) This must be taken after the manner of an allegory; (Jn 14:23).
John Gill
3:20 Behold, I stand at the door and knock,.... The phrase of standing at the door may be expressive of the near approach, or sudden coming of Christ to judgment, see Jas 5:9; and his knocking may signify the notice that will be given of it, by some of the immediate forerunners and signs of his coming; which yet will be observed but by a few, such a general sleepiness will have seized all professors of religion; and particularly may intend the midnight cry, which will, in its issue, rouse them all:
if any man hear my voice; in the appearances of things and providences in the world:
and open the door; or show a readiness for the coming of Christ, look and wait for it, and be like such that will receive him with a welcome:
I will come unto him, and sup with him, and he with me; to and among these will Christ appear when he comes in person; and these being like wise virgins, ready, having his grace in their hearts, and his righteousness upon them, he will take them at once into the marriage chamber, and shut the door upon the rest; when they shall enjoy a thousand years communion with him in person here on earth; when the Lamb on the throne will feed them with the fruit of the tree of life, and lead them to fountains of living water, and his tabernacle shall be among them.
John Wesley
3:20 I stand at the door, and knock - Even at this instant; while he is speaking this word. If any man open - Willingly receive me. I will sup with him - Refreshing him with my graces and gifts, and delighting myself in what I have given. And he with me - In life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
3:20 stand--waiting in wonderful condescension and long-suffering.
knock-- (Song 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 Song 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 (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (Jn 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 Ps 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," Jn 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 Song 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, Jn 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.
3:213:21: Որ յաղթէ՝ տա՛ց նմա նստե՛լ ընդ իս յաթոռ իմ, որպէս եւ ես յաղթեցի՝ եւ նստայ յաթոռ Հօր իմոյ[5135]: [5135] Ոսկան. Յաթոռս իմ։ Ոմանք. Որպէս ես յաղթեցի։
21 Ով յաղթի, նրան թոյլ կը տամ նստելու ինձ հետ իմ աթոռին, ինչպէս որ ես յաղթեցի եւ նստեցի իմ Հօր աթոռին:
21 Ան որ կը յաղթէ, ինծի հետ իմ աթոռս պիտի նստի, ինչպէս ես ալ յաղթեցի ու իմ Հօրս հետ անոր աթոռը նստայ։
Որ յաղթէ` տաց նմա նստել ընդ իս յաթոռ իմ, որպէս եւ ես յաղթեցի եւ նստայ յաթոռ Հօր իմոյ:

3:21: Որ յաղթէ՝ տա՛ց նմա նստե՛լ ընդ իս յաթոռ իմ, որպէս եւ ես յաղթեցի՝ եւ նստայ յաթոռ Հօր իմոյ[5135]:
[5135] Ոսկան. Յաթոռս իմ։ Ոմանք. Որպէս ես յաղթեցի։
21 Ով յաղթի, նրան թոյլ կը տամ նստելու ինձ հետ իմ աթոռին, ինչպէս որ ես յաղթեցի եւ նստեցի իմ Հօր աթոռին:
21 Ան որ կը յաղթէ, ինծի հետ իմ աթոռս պիտի նստի, ինչպէս ես ալ յաղթեցի ու իմ Հօրս հետ անոր աթոռը նստայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Побеждающему дам сесть со Мною на престоле Моем, как и Я победил и сел с Отцем Моим на престоле Его.
3:21  ὁ νικῶν δώσω αὐτῶ καθίσαι μετ᾽ ἐμοῦ ἐν τῶ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῶ θρόνῳ αὐτοῦ.
3:21. Ὁ (The-one) νικῶν (conquering-unto) δώσω (I-shall-give) αὐτῷ (unto-it) καθίσαι (to-have-sat-down-to) μετ' (with) ἐμοῦ (of-ME) ἐν (in) τῷ (unto-the-one) θρόνῳ (unto-a-throne) μου, (of-me,"ὡς (as) κἀγὼ (and-I) ἐνίκησα (I-conquered-unto) καὶ (and) ἐκάθισα (I-sat-down-to) μετὰ (with) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) ἐν (in) τῷ (unto-the-one) θρόνῳ (unto-a-throne) αὐτοῦ. (of-it)
3:21. qui vicerit dabo ei sedere mecum in throno meo sicut et ego vici et sedi cum Patre meo in throno eiusTo him that shall overcome, I will give to sit with me in my throne: as I also have overcome and am set down with my Father in his throne.
21. He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne.
3:21. Whoever prevails, I will grant to him to sit with me on my throne, just as I also have overcome and have sat down with my Father on his throne.
3:21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne:

21: Побеждающему дам сесть со Мною на престоле Моем, как и Я победил и сел с Отцем Моим на престоле Его.
3:21  ὁ νικῶν δώσω αὐτῶ καθίσαι μετ᾽ ἐμοῦ ἐν τῶ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῶ θρόνῳ αὐτοῦ.
3:21. qui vicerit dabo ei sedere mecum in throno meo sicut et ego vici et sedi cum Patre meo in throno eius
To him that shall overcome, I will give to sit with me in my throne: as I also have overcome and am set down with my Father in his throne.
3:21. Whoever prevails, I will grant to him to sit with me on my throne, just as I also have overcome and have sat down with my Father on his throne.
3:21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Под престолом Божиим разумеется сопребывание со Христом в Его Царстве. Свойство и величие награды заключается, очевидно, в обетовании возможной близости к Господу Богу как к источнику и подателю всякого блага. Иисус Христос удостоился от Бога Отца полнейшего прославления Своей плоти, так будет прославлен и христианин, если он путем покаяния и креста пойдет вслед за подвигоположником Иисусом Христом.
Adam Clarke: Commentary on the Bible - 1831
3:21: To sit with me in my throne - In every case it is to him that overcometh, to the conqueror, that the final promise is made. He that conquers not is not crowned, therefore every promise is here made to him that is faithful unto death. Here is a most remarkable expression: Jesus has conquered, and is set down with the Father upon the Father's throne; he who conquers through Christ sits down with Christ upon his throne: but Christ's throne and the throne of the Father is the same; and it is on this same throne that those who are faithful unto death are finally to sit! How astonishing is this state of exaltation! The dignity and grandeur of it who can conceive?
This is the worst of the seven Churches, and yet the most eminent of all the promises are made to it, showing that the worst may repent, finally conquer, and attain even to the highest state of glory.
Albert Barnes: Notes on the Bible - 1834
3:21: To him that overcometh - See the notes on Rev 2:7.
Will I grant to sit with me in my throne - That is, they will share his honors and his triumphs. See the notes on Rev 2:26-27; compare the notes on Rom 8:17.
Even as I also overcame - As I gained a victory over the world, and over the power of the tempter. As the reward of this, he is exalted to the throne of the universe Phi 2:6-11, and in these honors, achieved by their great and glorious Head, all the redeemed will share.
And am set down with my Father in his throne - Compare the notes on Phi 2:6-11. That is, he has dominion over the universe. All things are put under his feet, and in the strictest unison and with perfect harmony he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son - that of the Son is that of the Father; for they are one. See the notes on Joh 5:19; compare the Eph 1:20-22 notes; Co1 15:24-28 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: him: Rev 2:7, Rev 12:11; Jo1 5:4, Jo1 5:5
to sit: Rev 1:6, Rev 2:26, Rev 2:27; Mat 19:28; Luk 22:30; Co1 6:2, Co1 6:3; Ti2 2:12
even: Joh 16:33
and am: Rev 5:6-8, Rev 7:17; Dan 7:13, Dan 7:14; Mat 28:18; Joh 5:22, Joh 5:23; Eph 1:20-23; Phi 2:9-21
Geneva 1599
3:21 (15) To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
(15) The conclusion, consisting of a promise, as in (Rev_ 2:26) and of an exhortation.
John Gill
3:21 To him that overcometh,.... The lukewarmness, and self-confidence, and security of this state:
will I grant to sit with me in my throne; at the close of this church state, which will be the last of this kind, consisting of imperfect saints, Christ will descend from heaven with the souls of all the righteous, and raise their bodies and unite them to them; which, with the living saints, will make one general assembly and church of the firstborn, all perfect soul and body; among these he will place his tabernacle, and fix his throne; and they being all made kings as well as priests to him, shall now reign on earth with him, and that for the space of a thousand years: and this is the blessing promised the overcomers in the Laodicean state, that when Christ shall set up his kingdom among men, and reign gloriously before his ancients, they shall sit on the same throne with him, or share with him in his kingdom and glory; see Rev_ 5:10,
even as I also overcame; sin, Satan, the world, death, and hell:
and am set down with my Father in his throne; in heaven, at his right hand; which is expressive of equality to him, distinction from him, communion with him, and of the honour and glory he is possessed of; but it is not on this throne that the saints will sit, only Christ sits on the same throne with the Father in heaven; it is on Christ's throne on earth, or in his personal reign there, that the saints shall sit down with him; and which honour they shall all have, all that are more than conquerors through him, and are made kings by him. And when this reign is over, then will follow the second resurrection, or the resurrection of the wicked, when will come on the judgment of the people, as Laodicea signifies; and when these, with the devils, will form themselves into the Gog and Magog army, and attack the beloved city, the church of glorified saints on earth, under Christ their King, which will issue in the everlasting destruction of the former; and thus these seven churches bring us to the end of all things.
John Wesley
3:21 I will give him to sit with me on my throne - In unspeakable happiness and glory. Elsewhere, heaven itself is termed the throne of God: but this throne is in heaven.
Robert Jamieson, A. R. Fausset and David Brown
3:21 sit with me in my throne-- (Rev_ 2:26-27; Rev_ 20:6; Mt 19:28; Mt 20:23; Jn 17:22, Jn 17:24; Ti2 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 (1Cor 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 (Ti2 2:11-12). When Satan shall be bound (Rev_ 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 (Rev_ 4:2-3; Rev_ 5:5-6). 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 (Rev_ 2:7), answering to Gen 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 (Rev_ 2:11). (3) The promise of the hidden manna (Rev_ 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Rev_ 2:26-27), 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 (Rev_ 3:4-5). (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 (Rev_ 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 (Rev_ 3:21).
3:223:22: Որ ունիցի ականջս՝ լուիցէ՛ զինչ ասէ Հոգին առ եկեղեցիս[5136]:[5136] Ոմանք. Որ ունի ականջս լսելոյ լուիցէ, զինչ Հոգին ասէ։
22 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
22 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
Որ ունիցի ականջս` լուիցէ զինչ ասէ Հոգին առ եկեղեցիս:

3:22: Որ ունիցի ականջս՝ լուիցէ՛ զինչ ասէ Հոգին առ եկեղեցիս[5136]:
[5136] Ոմանք. Որ ունի ականջս լսելոյ լուիցէ, զինչ Հոգին ասէ։
22 Ով ականջ ունի, թող լսի, ինչ որ Հոգին ասում է եկեղեցիներին»:
22 Ան որ ականջ ունի, թող լսէ թէ Հոգին ի՛նչ կ’ըսէ եկեղեցիներուն’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: Имеющий ухо да слышит, что Дух говорит церквам.
3:22  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
3:22. Ὁ (The-one) ἔχων (holding) οὖς (to-an-ear) ἀκουσάτω (it-should-have-heard) τί (to-what-one) τὸ (the-one) πνεῦμα (a-currenting-to) λέγει (it-fortheth) ταῖς (unto-the-ones) ἐκκλησίαις. (unto-callings-out-unto)
3:22. qui habet aurem audiat quid Spiritus dicat ecclesiisHe that hath an ear, let him hear what the Spirit saith to the churches.
22. He that hath an ear, let him hear what the Spirit saith to the churches.
3:22. Whoever has an ear, let him hear what the Spirit says to the Churches.”
3:22. He that hath an ear, let him hear what the Spirit saith unto the churches.
He that hath an ear, let him hear what the Spirit saith unto the churches:

22: Имеющий ухо да слышит, что Дух говорит церквам.
3:22  ὁ ἔχων οὗς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.
3:22. qui habet aurem audiat quid Spiritus dicat ecclesiis
He that hath an ear, let him hear what the Spirit saith to the churches.
3:22. Whoever has an ear, let him hear what the Spirit says to the Churches.”
3:22. He that hath an ear, let him hear what the Spirit saith unto the churches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:22: He that hath an ear, let him hear - Mr. Wesley has a very judicious note on the conclusion of this chapter, and particularly on this last verse, He that hath an ear, etc. "This (counsel) stands in three former letters before the promise, in the four latter after it; clearly dividing the seven into two parts, the first containing three, the last four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his Church; those in the four latter, his Divine glory and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the Church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed that the overcoming or victory (to which alone these peculiar promises are annexed) is not the ordinary victory obtained by every believer, but a special victory obtained over great and peculiar temptations, by those that are strong in faith."
The latest account we have of the state of the seven Asiatic Churches is in a letter from the Rev. Henry Lindsay, chaplain to the British embassy at Constantinople, to a member of the British and Foreign Bible Society, by which society Mr. Lindsay had been solicited to distribute some copies of the New Testament in modern Greek among the Christians in Asia Minor.
The following is his communication, dated: - "Constantinople, January 10, 1816.
"When I last wrote to you, I was on the point of setting out on a short excursion into Asia Minor. Travelling hastily, as I was constrained to do from the circumstances of my situation, the information I could procure was necessarily superficial and unsatisfactory. As, however, I distributed the few books of the society which I was able to carry with me, I think it necessary to give some account of the course I took:
"1. The regular intercourse of England with Smyrna will enable you to procure as accurate intelligence of its present state as any I can pretend to offer. From the conversations I had with the Greek bishop and his clergy, as well as various well-informed individuals, I am led to suppose that, if the population of Smyrna be estimated at one hundred and forty thousand inhabitants, there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Catholics, one hundred and forty Protestants, and eleven thousand Jews.
"2. After Smyrna, the first place I visited was Ephesus, or rather (as the site is not quite the same) Aiasalick, which consists of about fifteen poor cottages. I found there but three Christians, two brothers who keep a small shop, and a gardener. They are all three Greeks, and their ignorance is lamentable indeed. In that place, which was blessed so long with an apostle's labors, and those of his zealous assistants are Christians who have not so much as heard of that apostle, or seem only to recognize the name of Paul as one in the calendar of their saints. One of them I found able to read a little, and left with him the New Testament, in ancient and modern Greek, which he expressed a strong desire to read, and promised me he would not only study it himself, but lend it to his friends in the neighboring villages.
"3. My next object was to see Laodicea; in the road to this is Guzel-hisar, a large town, with one church, and about seven hundred Christians. In conversing with the priests here, I found them so little acquainted with the Bible, or even the New Testament in an entire form, that they had no distinct knowledge of the books it contained beyond the four gospels, but mentioned them indiscriminately with various idle legends and lives of saints. I have sent thither three copies of the modern Greek Testament since my return. About three miles from Laodicea is Denizli, which has been styled (but I am inclined to think erroneously) the ancient Colosse; it is a considerable town, with about four hundred Christians, Greeks, and Armenians, each of whom has a church. I regret however to say that here also the most extravagant tales of miracles, and fabulous accounts of angels, saints, and relics, had so usurped the place of the Scriptures as to render it very difficult to separate in their minds Divine truths from human inventions. I felt that here that unhappy time was come when men should 'turn away their ears from the truth, and be turned unto fables.' I had with me some copies of the gospels in ancient Greek which I distributed here, as in some other places through which I had passed. Eski-hisar, close to which are the remains of ancient Laodicea, contains about fifty poor inhabitants, in which number are but two Christians, who live together in a small mill; unhappily neither could read at all; the copy therefore of the New Testament, which I intended for this Church, I left with that of Denizli, the offspring and poor remains of Laodicea and Colosse. The prayers of the mosque are the only prayers which are heard near the ruins of Laodicea, on which the threat seems to have been fully executed in its utter rejection as a Church.
"4. I left it for Philadelphia, now Alah-shehr. It was gratifying to find at last some surviving fruits of early zeal; and here, at least, whatever may be the loss of the spirit of Christianity, there is still the form of a Christian Church; this has been kept from the 'hour of temptation,' which came upon all the Christian world. There are here about one thousand Christians, chiefly Greeks, who for the most part speak only Turkish; there are twenty-five places of public worship, five of which are large regular churches; to these there is a resident bishop, with twenty inferior clergy. A copy of the modern Greek Testament was received by the bishop with great thankfulness.
"5. I quitted Alah-shehr, deeply disappointed at the statement I received there of the Church of Sardis. I trusted that in its utmost trials it would not have been suffered to perish utterly, and I heard with surprise that not a vestige of it remained. With what satisfaction then did I find on the plains of Sardis a small Church establishment; the few Christians who dwell around modern Sart were anxious to settle there and erect a church, as they were in the habit of meeting at each other's houses for the exercise of religion. From this design they were prohibited by Kar Osman Oglu, the Turkish governor of the district; and in consequence, about five years ago they built a church upon the plain, within view of ancient Sardis, and there they maintain a priest. The place has gradually risen into a little village, now called Tatar-keny; thither the few Christians of Sart, who amount to seven, and those in its immediate vicinity, resort for public worship, and form together a congregation of about forty. There appears then still a remnant, 'a few names even in Sardis,' which have been preserved. I cannot repeat the expressions of gratitude with which they received a copy of the New Testament in a language with which they were familiar. Several crowded about the priest to hear it on the spot, and I left them thus engaged.
"6. Ak-hisar, the ancient Thyatira, is said to contain about thirty thousand inhabitants, of whom three thousand are Christians, all Greeks except about two hundred Armenians. There is, however, but one Greek church and one Armenian. The superior of the Greek Church to whom I presented the Romaic Testament esteemed it so great a treasure that he earnestly pressed me, if possible, to spare another, that one might be secured to the Church and free from accidents, while the other went round among the people for their private reading. I have, therefore, since my return hither, sent him four copies.
"7. The Church of Pergamos, in respect to numbers, may be said to flourish still in Bergamo. The town is less than Ak-hisar, but the number of Christians is about as great, the proportion of Armenians to Greeks nearly the same, and each nation also has one church. The bishop of the district, who occasionally resides there, was at that time absent, and I experienced with deep regret that the resident clergy were totally incapable of estimating the gift I intended them; I therefore delivered the Testament to the lay vicar of the bishop at his urgent request, he having assured me that the bishop would highly prize so valuable an acquisition to the Church. He seemed much pleased that the benighted state of his nation had excited the attention of strangers.
"Thus, sir, I have left at least one copy of the unadulterated word of God at each of the seven Asiatic Churches of the Apocalypse, and I trust they are not utterly thrown away; but whoever may plant, it is God only who can give the increase, and from his goodness we may hope they will in due time bring forth fruit, 'some thirty, some sixty, and some a hundred fold.' "Henry Lindsay."
In my note on Act 19:24 (note), I have given an account of the celebrated temple of Diana at Ephesus, to which building, called one of the seven wonders of the world, St. Paul is supposed to allude in his epistle to this Church, particularly at Eph 3:18 (note), where I have again given the measurement of this temple.
Albert Barnes: Notes on the Bible - 1834
3:22: He that hath an ear ... - See the notes on Rev 2:7.
This closes the epistolary part of this book, and the "visions" properly commence with the next chapter. Two remarks may be made in the conclusion of this exposition:
(1) The first relates to the truthfulness of the predictions in these epistles. is an illustration of that truthfulness, and of the present correspondence of the condition of those churches with what the Saviour said to John they would be, the following striking passage may be introduced from Mr. Gibbon. It occurs in his description of the conquests of the Turks ("Decline and Fall," iv. 260, 261). "Two Turkish chieftains, Sarukhan and Aidin left their names to their conquests, and their conquests to their posterity. The captivity or ruin of the seven churches of Asia was consummated; and the barbarous lords of Ionia and Lydia still trample on the monuments of classic and Christian antiquity. In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations: the desolation is complete; and the temple of Diana, or the church of Mary, will equally elude the search of the curious traveler. The circus and three stately theaters of Laodicea are now populated with wolves and foxes; Sardis is reduced to a miserable village; the God of Muhammed, without a rival or a son, is invoked in the mosques of Thyatira and Pergamos; and the populousness of Smyrna is supported by the foreign trade of Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. 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."
(2) the second remark relates to the applicability of these important truths to us. There is perhaps no part of the New Testament more searching than these brief epistles to the seven churches; and though those to whom they were addressed have long since passed away, and the churches have long since become extinct; though darkness, error, and desolation have come over the places where these churches once stood, yet the principles laid down in these epistles still live, and they are full of admonition to Christians in all ages and all lands. It is a consideration of as much importance to us as it was to these churches, that the Saviour now knows our works; that he sees in the church, and in any individual, all that there is to commend and all that there is to reprove; that he has power to reward or punish now as he had then; that the same rules in apportioning rewards and punishments will still be acted on; that he who overcomes the temptations of the world will find an appropriate reward; that those who live in sin must meet with the proper recompense, and that those who are lukewarm in his service will be spurned with unutterable loathing. His rebukes are awful; but his promises are full of tenderness and kindness. While they who have embraced error, and they who are living in sin, have occasion to tremble before him, they who are endeavoring to perform their duty may find in these epistles enough to cheer their hearts, and to animate them with the hope of final victory, and of the most ample and glorious reward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: Rev 3:6, Rev 3:13, Rev 2:7, Rev 2:11, Rev 2:17
John Gill
3:22 He that hath an ear, let him hear,.... See Gill on Rev_ 2:7.
John Wesley
3:22 He that hath an ear, let him hear, &c. - This stands in the three former letters before the promise; in the four latter, after it; clearly dividing the seven into two parts; the first containing three, the last, four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his church; those in the four latter, his divine glory, and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters, excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed, that the overcoming, or victory, (to which alone these peculiar promises are annexed,) is not the ordinary victory obtained by every believer; but a special victory over great and peculiar temptations, by those that are strong in faith.