28. And I will give him the morning star.

29. He that hath an ear, let him hear what the Spirit saith unto the churches.

To this congregation Christ manifests himself in the character of him "who hath his eyes like unto a flame of fire, and his feet like fine bra.s.s," denoting the fact that he is the great discerner of all hearts and that he is able to render unto every man according to his deeds.

Whether the expression, "his feet like fine bra.s.s," has any particular signification, I am unable to say.

This letter opens with a commendation of the works, the charity, the service, and the faith of this church. In these things they had made considerable advancement. Nevertheless, Christ had something against them, because they had suffered "that woman Jezebel" to teach false doctrines and to seduce the servants of Christ to compromise with idolatry and to commit fornication. It is improbable that Jezebel was her real name; but she was a Jezebel in character, named in this letter after King Ahab's wicked wife, who killed the Lord's prophets, seduced her husband into idolatry, and fed the priests of Baal at her own table.

Some have supposed that this appellation designated a number or cla.s.s of people teaching these doctrines; but the manner in which "her children,"

or disciples, are spoken of would seem rather to point out a particular woman--one who was a leader and the chief instrument of mischief.

The long-suffering of Christ had been manifested in this case. He had given her an opportunity to repent of her evil deeds, but she would not.

Now he declares that he will cause his judgments to descend upon her and her followers. By casting her into a bed is doubtless meant that he would bring her down upon a bed of sickness and pain and thus make her a most distressing object. Her partners in sin were to suffer "great tribulation," and "her children," or disciples, he would kill with death, or deadly pestilence. Thus would this whole corrupt party be visited with divine judgments according to their works; while their great pretensions to wisdom and discernment, "as they speak," or as they term it, will be shown to be nothing but the "depths of Satan."

The frequent references to these gross sins in the letters to the churches may seem a little strange to us in the altered circ.u.mstances of society in which we live; but when we consider the tone of public sentiment and the prevalence of idolatry at that time, it will be seen that the lapse into these sins was very easy. Some compromised with the heathen by joining in their idolatrous feasts, maintaining that the meat was not affected one way or the other, and this proved but a stepping-stone to the licentious principles and the corrupt practises of those with whom they thus a.s.sociated.

The remainder of this letter is full of encouragement to the faithful.

The only burden Christ placed upon them was a severe censure because they tolerated that abominable party in their midst. They were exhorted to continue faithful and were promised power over the nations. These they should rule with a rod of iron, the same as Christ, who received this power from his Father. The law, or rod, with which Christ, and his people with him, as _kings_ and priests, rule the nations is the word of G.o.d, the most unyielding law, based upon the greatest authority, ever written. "Let the saints be joyful in glory ... let the high praises of G.o.d be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their n.o.bles with fetters of iron; to execute upon them the _judgments written_: this honor have _all his saints_." Psa. 149:5-9.

CHAPTER III.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of G.o.d, 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 G.o.d.

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.

Sardis was one of the chief cities of western Asia Minor. It was beautifully situated on the river Pactolus, in the middle Hermus valley, at the foot of Mount Tmolus, and was once the capital of the kingdom of Lydia, the place of residence of Croesus and other Lydian kings. It was a city of great opulence and splendor, and "distinguished for the voluptuous and debauched manners of its inhabitants."

To this church Christ introduces himself as "he that hath the seven Spirits of G.o.d, and the seven stars"--that is, he has control of the Holy Spirit's agency and of his ministers. Thus, the great spiritual agencies of the church are in his keeping to bestow or to take away as he pleases. Considering the dead condition of this church of Sardis, it was very appropriate for Christ thus to address himself to them. He has no words of commendation to offer, no works of charity, service, faith, and patience of which to approve. They had works, but these were not "perfect before G.o.d." They were threatened with sudden visitation, as unexpected as a thief breaking in unawares upon the slumbering inmates of a dwelling in the still hours of night. Their condition was different from that of any of the churches before mentioned. They are not charged with such vile practises as prevailed at Pergamus and Thyatira, the doctrine of the Nicolaitans had gained no foothold among them, yet their works were not perfect. "Thou hast a name that thou livest, and are _dead_." They had maintained the external form of religion, but the vital power of G.o.dliness was lacking.

Although Christ could not commend this church as a body, on account of their lack of spirituality, yet he testified, "Thou hast a few names even in Sardis which have not defiled their garments." In the midst of all the cold formalism of professors and surrounded by worldliness and iniquity, a few preserved their Christian integrity and were approved by the Lord. "Pure religion and undefiled before G.o.d and the Father is this ... to keep himself unspotted from the world." Jas. 1:27. All such overcomers have the promise of being clothed in white raiment ("the righteousness of saints "--chap. 19:8) and of having their names preserved in the "book of life" in heaven and confessed before the Father and the holy angels. Wondrous admission into the heavenly realm!

Presented to the Father and the innumerable hosts of heaven _by the Lord, himself_, there, amid sacred environments, to enjoy the transcendent felicity of eternal blessedness! "They are worthy," saith Christ.

Although this church was threatened with sudden visitation, there is no hint given of the manner in which this should be fulfilled, for the reason, perhaps, that it might be all the more unexpected. The church has long since pa.s.sed out of existence. The city itself has lain in ruins for centuries, the modern village of Sart composed of a few huts inhabited by semi-nomadic Yuruks alone remaining near the ancient site.

Cattle now graze on gra.s.sy plains once traversed by streets and thronged with the inhabitants of this superb metropolis.

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 G.o.d, and he shall go no more out: and I will write upon him the name of my G.o.d, and the name of the city of my G.o.d, which is new Jerusalem, which cometh down out of heaven from my G.o.d, 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.

Philadelphia was once a large and powerful city, and it continued thus until later times. Prior to the time the Revelation was written, it had suffered severely from repeated earthquakes, which caused it to be almost deserted by its inhabitants. Subsequently, however, it recovered and became a prosperous, influential city.

The character Christ a.s.sumes toward this church is that of the Holy and True--one who will justly reward them for their patience and perseverance--and by virtue of his possessing the key of David (a symbol of power and authority), he is able to place before them an open door which no man can shut.

The character of this church is wholly unlike that of the preceding. In that, there was nothing to commend, but much to condemn; whereas to this, all is admonition, encouragement, and promise, because they had "kept the word of his patience" and had not denied his name. Christ knew their works and that they were worthy of approval. They still possessed "a little strength" and had not denied his name.

Christ, who always upholds and rewards his faithful followers, although they be few in number and const.i.tute the despised of earth, was not unrighteous that he should overlook this humble congregation of devoted disciples that had kept his word, but he made them a number of special promises _because_ of their faith and perseverance. The first was the a.s.surance that he had set before them an open door which no man could shut. A door is a means either of entrance or of escape, and signifies that G.o.d was going to open before them a greater field of enlargement and success, or else would furnish them a sure means of escape and protection from their cruel and relentless persecutors. It will be remembered that the church of Smyrna also received nothing but commendation and encouragement; but there was no promise of an open door to them. On the contrary, they were told that they should be tried, cast into prison, and suffer tribulation ten days. They were comforted, however, with a certain a.s.surance of future reward and a crown of everlasting life. But before the church of Philadelphia there was opened a scene of greater prosperity, deliverance from enemies, greater enlargement, and the glorious prospect of seeing mult.i.tudes of souls brought under the influence of the saving gospel of Christ.

The next promise was that of deliverance from opposing Jews, who were to be humbled before them. This refers, doubtless, to persons who had a mere profession of Christianity and who were not recognized by the congregation--the same as the blaspheming Jews of Smyrna. The faithfulness of G.o.d's elect would eventually be the means of bringing them back to an experience of salvation, so that they would worship in the midst of the church again.

Another promise to this congregation was, "I also will keep thee from the hour of temptation, which shall come upon all the world." Some dreadful calamity is here predicted, during which the power of G.o.d would be mercifully manifested in granting this church a special preservation.

Some suppose it to have reference to a great general persecution throughout the Roman empire, during which the Christians of Philadelphia would be spared. This may have been the fact; but whether it was or not, we have no means of information. When we come to consider the symbols of chapter 9, in which the delusive error of Mohammedanism is set forth, we will see what a period of sore trial this delusion was to the Eastern churches. It is also a fact that, in the midst of this abounding heresy, the church of Philadelphia was preserved as was no other church of Asia.

When the followers of Mohammed were sweeping like a whirlwind over the Eastern empire, ravaging everything before them, Philadelphia remained an independent Christian city, when _all the other_ cities of Asia Minor were under the power of the Saracen sword. It held out against the Ottoman power until the year 1390 A.D., when it surrendered to Sultan Bayazid's mixed army of Ottoman Turks and Byzantine Christians (?). This was six years after the death of Wickliffe, "the morning star of the reformation," who opposed the corruptions of the Papacy, gave the world the first English translation of the Bible, and sowed the seeds that soon grew and produced a Huss, a Jerome, and a Luther. So G.o.d preserved the Christians of Philadelphia in the East until he began raising up others to herald his truth in the West, whose labors soon ripened into the glorious Reformation of the Sixteenth Century.

His final promise to the overcomer is that he shall be made a pillar in the temple of G.o.d, and receive the name of G.o.d, of Christ, and of the New Jerusalem, or city of G.o.d. In some manner the Christian is labelled with the name of G.o.d, whose property he is; with the name of Christ, by whom he was purchased; and with the name of the New Jerusalem, or city of G.o.d, his inheritance and eternal abiding-place; and he is made a pillar in the temple of G.o.d. By turning to Heb. 12:22, 23, we find that the general a.s.sembly and church of G.o.d in this dispensation const.i.tutes, in one important sense, the New Jerusalem, or city of G.o.d, in which the overcomers abide. "But ye _are come_ unto Mount Sion, and unto the city of the living G.o.d, the heavenly Jerusalem ... to the general a.s.sembly and church of the first-born, which are written in heaven." The church is also styled the house or temple of G.o.d, composed of people out of all nations who "are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto _an holy temple_ in the Lord ... for an habitation of G.o.d through the Spirit." Eph. 2:20-22. See also 1 Cor. 3:17; 1 Pet. 2:5; 1 Tim. 3:15.

To be a pillar in this temple of G.o.d means to occupy a conspicuous or useful position in supporting the truth, examples of which are to be found in such characters as "James, Cephas, and John, who seemed to be pillars" in the church in apostolic times. Gal. 2:9. In the last prayer of Christ to the Father, he says concerning his disciples, "While I was with them in the world, I kept them in thy name" (John 17:12); and since the church promised by Christ (Mat. 16:18) has been established, we continually bear the name of the Father, its t.i.tle being the church or city of G.o.d. We also bear the new name of Christ, as explained in chapter 2:17, and we meet together and worship in that name (Mat.

18:20), obeying the exhortation of the apostle Paul--"Whatsoever ye do in word or deed, do all _in the name of the Lord Jesus_, giving thanks to G.o.d and the Father by him." Col. 3:17. A better understanding of the manner in which we receive the name of G.o.d and of his city will be obtained when we come to the consideration of the followers of a false, degenerate church represented as receiving the "mark of the beast," by which they are designated.

To inquire further into the history of this church, Philadelphia still remains with a population of about fifteen thousand. It contains a number of places of public worship, a resident (Greek) archbishop, and several inferior clergy. Mr. Keith, in his "Evidence of Prophecy,"

speaks of the then presiding bishop, and says that he acknowledges "the Bible as the only foundation of all religious belief" and admits that "abuses have entered into the church, which former ages might endure, but the present must put down." It is also a singular coincidence that the modern Turkish name of the city, Ala-Shehr, signifies "city of G.o.d."

This description of the church of Philadelphia I will bring to a close by adding the following extract from Gibbon, recorded in his noted history ent.i.tled "The Decline and Fall of the Roman Empire." It is of especial value since the writer, being an avowed infidel, can not be convicted of misconstruing historical facts in order to favor Christianity.

"The captivity or ruin of the seven churches of Asia was consummated [by the Ottomans] A.D. 1312, and the barbarous lords of Ionia and Lydia still trample on the monuments of cla.s.sic and Christian antiquity. In the loss of Ephesus the Christians deplore the fall of the first candle-stick of the Revelation. The desolation is complete; and the temple of Diana and the church of Mary will equally elude the search of the curious traveler. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes. Sardis is reduced to a miserable village. The G.o.d of Mohammed without a rival is invoked in the mosques of Thyatira and Pergamus; and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. _Philadelphia alone_ has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompa.s.sed on all sides by the Turks, her valiant sons defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek colonies of Asia, Philadelphia is still erect--a column in a scene of ruins--a pleasing example that the path of honor and safety may sometimes be the same." Vol. VI., p. 229.

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 G.o.d;

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.