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27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father.

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.

27 over the nations: and he shall rule them with a rod of iron, as the vessels of the potter are broken to 28 shivers; as I also have received of my Father: and 29 I will give him the morning star. He that hath an ear, let him hear what the Spirit saith to the churches.

a Ps. 2:8, 9; 49:14; Dan. 7: 22; ch. 12:5; 19: 15....b 2 Pet. 1: 19; ch. 22. 16....c ver. 7.-1 Or, iron; as vessels of the potter, are they broken.

overcome, is not simply to triumph at last, | use in their opposition shall be "broken to but, as in a very important sense conditional shivers." This is in some sense repeating the to this, to overcome daily and continuously, idea in verse 18. The feet of brass are to by keeping the Lord's "works"-faithfully trample down enmity and resistance. The following and obeying "unto the end."- breaking to pieces will be by the Lord's own To him will I give power over the na- divine power; but this power will work tions. A distinction should be made, here, through his people, and thus, to them, the inbetween the Greek "power" (égovoía) in the struments, he imparts this power. This is a sense of authority (which is the word in this part of their reward, in the overcoming. place) and "power" (dúvaμs) in the sense of force, or strength. With this should be taken the proper emphasis of the Greek in what follows.

27. And he shall rule [shepherd] #opavei them. The true sense and scope of the passage is also better seen by still connecting these words with the concluding words of the verse, as I have received of my Father. That is to say, that "power," authority, which the Son has received of the Father " 'over the nations," by which must be meant the world as distinct from the kingdom of grace, he imparts to, or shares with, those who "keep" his works," who are "with" him, and gather with him (Matt. 12: 30). With a rod of iron. The word here "rod" (páßdos), is the same which the Septuagint uses in the twenty-third Psalm, "thy rod and thy staff." In that place the word translated "staff" does not mean that which we commonly indicate by the shepherd's staff, but rather the staff, or cane used for support in walking. The "rod" is that staff of the shepherd which is the symbol of his rule over the flock. So here. The **rod" is simply the shepherd's staff, as is further indicated by the word "shall shepherd" (opare) already noticed. It is a staff of “iron” as indicating the severity of the rule thus symbolized. Not, however, the severity of mere force, least of all of force exercised in the mere interest of authority; not the rule of the despot, but of the shepherd.-As the vessels of a potter shall they be broken to shivers. Which only means, so far as they oppose themselves to his advancing kingdom. Their resistance shall be completely overcome, and the hostile forces they

28. And I will give him the morning star. It is better to connect this with former words of promise, as in verse 7, or in verse 17, especially the promise of "the white stone" in the latter, than with Isa. 14: 12, or even with Rev. 22: 16. In the latter place, Christ says of himself: "I am . . the bright and the morning star." It is a forced interpretation, to make our present passage anticipatory of a symbolism occurring so much later in the book; besides that, it is inconsistent with the general style of the symbolism here, to make the words before us equivalent to, "I will give him myself." It is more fitting, every way, to understand the words, “I will give him the morning star," as referring, like the other words, "I will give him a white stone," to some special characteristic of Christian experience, so precious as to be accounted the rich reward of fidelity. So viewing it, the symbolism becomes less obscure. The morning star is the signal of the dawn, the herald and promise of the full day. To him that overcometh shall be given, in personal experience, that spiritual assurance and satisfaction which shall be to him light out of the darkness, the forerunner and pledge of "the perfect day." The thought may also be included to which Düsterdieck points, when he says: "The conqueror shines in the brightness of the morning star, because he has it in his possession, just as the precious jewel lends its own brightness to him who wears it."

He that hath an ear, let him hear, etc. In this and the remainder of these messages to the churches, the call to attention is placed after, instead of before, the concluding words of promise, as in the three first.

CHAPTER III.

ND unto the angel of the church in Sardis write;

A 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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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.

a ch. 1:4, 16; 4: 5; 5: 6....b ch. 2: 2........e Ephes. 2: 1, 5; 1 Tim. 5: 6.

GENERAL COMMENTS.

The introduction of the name Jezebel, in allusion to the wife of Ahab, and the possible connection of Lydia with the early history of the Thyatiran Church, are suggestive of the very considerable power, for evil or for good, which women have had in history, and not least of all in the history of the church. Instances will readily occur to those familiar even in a moderate degree with this history, and need not be cited here. The special mention made, however, in the Acts, of the conversion of Lydia and her household, seems to warrant us in assuming a significance for that incident not wholly foreign to the present subject. If the active share which Lydia may have had in the founding of the Church at Thyatira, by making female influence prominent in the early history of that church, to some extent opened a way for the pretended "prophetess" who brought in a heresy so pernicious, we may at the same time believe that a more direct effect of that influence would be the fidelity in resisting this heresy, on the part of faithful ones in the church, which receives from the Lord such emphatic commendation.

We have not particularly noticed, in the exposition, the words, "the depths of Satan, as they speak," or "as they say," or "are accustomed to speak." An expression of Irenæus, alluding to the Gnostic heretics of which those here referred to seem to have been a kind of forerunners, has been quoted in this connection: Qui (that is, the Gnostics) profundo Bythi adinvenisse se dicunt; "who say that they have reached the depths of the abyss, (Búbos)"; that is, have sounded the depths of attainable human knowledge. With the word used by Irenæus (Búdos), is associated the word "depths" (rà Baléa), of our text. These are here called "the depths of Satan." The words, "as they say," appear to indicate that members of this sect were accustomed to claim for themselves a deeper knowledge than had been attained by others, and to justify their

evil practices upon the ground that they had ascertained through this deeper knowledge justification for such practices to which the ordinary superficial Christian had not yet come. It was like those pagan "mysteries," admission to which was claimed to secure knowledge and privilege of this same nature. These were by the Thyatiran heretics called "the depths." Depths they were-but "depths of Satan."

We find coming before us, repeatedly, in these messages to the churches, that union with himself into which the Lord brings his people. It is made prominent again, here, in ver. 26, 27. This " power over the nations" is as I received of my Father"; meaning, undoubtedly, that what he so receives he communicates. But the method of the communication should be especially noticed. Nor need this be any mystery to us, in this age of the world. The triumphs of Christianity, while achieved through the divine efficiency of the ascended Jesus, are achieved instrumentally through his people. His power is in them; alike the authority (è§ovoía) and the ability (8vaus). The nations, it should also be noticed, are "broken to shivers "only so far as they are hostile to the Lord's own spiritual kingdom. It is the element of hostility and resistance in them that is thus "broken." In all other respects, Christianity and Christian influence are a blessing to "the nations" themselves. This is implied in the word "govern," "shepherd" (Touarei). It is government, the exertion of power, and of power irresistible, yet with designs such as those with which the shepherd "governs" his flock.

1-6. TO THE CHURCH IN SARDIS.

1. INSCRIPTION. Sardis. The spiritual condition in which each of these churches is found seems to have its analogy, if not its explanation, in the character of the community surrounding it, or the nature of those conditions under which its church life exists. The Church in Sardis is an example and

type of the worldly church, and Sardis it- | It is at least suggestive that the church self appears to have been characterized in a planted here is found blameable, not for the way to afford, at least, the occasion for this. heresies which have been so sharply conWhile the capital city of Croesus, King of demned in all save one of those before adLydia, whose name is the very synonym of dressed, but for that dead spiritual state which extravagant wealth, and in whose possession is so often the result of mere worldliness, Cyrus, his conqueror, in B. c. 548, is said to neglect of the spiritual, and engrossment with have found treasure to the enormous value of the material. He that hath the seven six hundred million dollars, this city enjoyed Spirits of God, and the seven stars. In also peculiar commercial advantages. How "the seven Spirits of God," we have, as in

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much is fabulous and how much is true in what is related of the river Pactolus, on which the city stood, and its "golden sands," it may be impossible to say. Whether more or less of those sources of sudden and excessive wealth which in modern times have contributed so much to a mere sordid love of money-getting, may have been within reach of the people of Sardis, the city appears to have been noted, in ancient times, for its commercial activity, its wealth and splendor.

1: 4, anticipatory allusion to the symbolism in 4: 5-" seven lamps of fire, burning before the throne, which are the seven Spirits of God." We must reserve for its proper place more particular notice of this symbolism. Here it may suffice to say that the special force of its application is as indicating that which this same writer, in his Gospel (3:34) declares of our Lord-that "God giveth not the Spirit by measure unto him"; implying, also, perhaps, something of that which we

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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2 Be thou watchful, and stablish the things that remain, which were ready to die: for I have found

1 Many ancient authorities read, not found thy work.

have in Heb. 9: 14, 'Who through the eternal Spirit, offered himself without spot to God." It is also the general doctrine implied in John 15: 16. In all these passages the Spirit is represented as in a peculiar relation with the Son in his redeeming work. Ineffably distinguished, so that in some high sense they differ in their personality, they are so in essence one, as that our Lord's own fullness of spiritual endowment is represented as being "through the eternal Spirit." The number seven" in the passage before us, denoting completeness, perfection, is equivalent in its significance to what is said, as quoted above, that to Jesus the Spirit is given "not by measure"-that is to say, his endowment, as one divine, is perfect and infinite. The connection suggests that the particular attribute and office of the Spirit here alluded to is that implied in John 16: 8-11, if the common version be correct. "When he is come, he will reprove," etc. Such is the purpose and effect of the spiritual scrutiny now applied to this worldly church in Sardis. That our Lord hath "the seven stars," follows upon the fact that he hath "the seven Spirits of God." The seven stars "are the angels of the seven churches" (1:20), held in the Lord's right hand. With him is the dispensation of the Spirit, and subordinate to him, accountable to him, are all those who have under this dispensation the ministry of the word. That he hath thus the seven Spirits of God is a note of warning, especially for the Church in Sardis, and its pastor.

1-3. ADMONITION. I know thy works, that thou hast a name that thou livest, and art dead. It is altogether fanciful to suppose, with Bengel and others, that allusion may be made here to the name borne by "the person who formed the centre of the presiding body at Sardis." Says Bengel: "There are in Greek, and in other languages also, many names which are derived from life, such as Zosimus, Vitalis, etc. Very likely the angel of this church had a fine name of this sort, and from it the Lord takes occasion to admonish him of the opposite nature of his condition." Hengstenberg

thinks view.

there is "some probability" in this We see no shadow of probability in it, nor any justification whatever for reading thus into the passage, what is plainly not there. By the mere fact of its formal existence as a church, and by the pretension it put forward, the Church in Sardis had a name to live. It claimed to be a living church, in the very fact of maintaining its visibility as such; and to those who could not look beyond the outward semblance, it seemed to be a living church, and so had "the name" of such a one. It is quite unnecessary to look for any other meaning in the words than this plain one, lying thus upon the surface. "And art dead," declares what is true of this church, living thus only in name and in appearance. Some exception is implied below, in ver. 2, 4, to the general fact; yet the sad truth was, that in this Church at Sardis, as a Christian body, the spiritual life had so much waned that even this strong expression is justified. This life is, as Grotius says, secundum Christum vivere, "to live according to Christ," having, manifesting, strong, and happy in, that life which is in him as the vine, and in his people as the branches.

2. Be watchful, and strengthen the things which remain [the remaining things] that are [were] ready to die. The words "be watchful" (yivov ypnyopŵr), mean more than this simply. They mean literally, "become watchful,” or “awake and watch," and imply a call to this church to rouse out of its slumberous state, and give earnest heed to that which alone can save it from complete extinction. When we come to notice these "things which remain," we see that the words above," art dead," as already observed, must be taken with some qualification. They must mean "dead" so far as concerned the manifestation of life, and to a perilous extent even the possession of life. Its condition was one of spiritual inertness, such as might consist with some remaining element of spiritual life, yet this itself in a dormant and feeble state. To reanimate this, "strengthen" it, is what the church is now enjoined to do. For even these things which remain "are

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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3 no works of thine perfected before my God. member therefore how thou hast received and didst hear; and keep it, and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not

a 1 Tim. 6:20; 2 Tim. 1: 13; ver. 11.... ver. 19....c Matt. 24: 42, 43; 25: 13; Mark 13: 33; Luke 12: 39, 40; 1 Thess. 5: 2, 6; 2 Pet. 3: 10 ch. 16: 15

[were] ready to die." The Sinaitic and Alexandrine manuscripts [also Codex Bezæ and Codex Porphyrianus, i. e, N, A, C, P.—A. H.] require, here, the past tense. Alluding to this, Düsterdieck says: "The imperfect ['were ready, were about to die'] can be only understood as spoken from the standpoint of him who communicates the message (des Briefschreibers); but it is also evident that as in the words 'I have found' (eüpŋká) immediately following, the Lord, who indeed is speaking, glances back to the before-mentioned scrutiny of the church." This scrutiny is implied in the words which follow. -I have not found thy works perfect before God. In the words "before God," there may be antithetical allusion to what is said above of this church, "thou hast a name that thou livest." With men it had still a reputable standing; but not "before God." Also in "I have not found thy works perfect," the standard by which all these churches, and all churches are tried, is indicated. It is required of them that their works shall be “perfect” (#eñaŋpwueva); not in the sense of absolute perfection, but as "fulfilled" according to divine requirement, and in the measure justly expected even of fallible human beings. The Greek word means, literally, "made full"; the conception is not, therefore, one of holiness or the opposite, but of deficiency in measure. This fullness of performance the Lord had "found" in each of the churches before named, at least in such measure as that he could commend their "faith," their "patience," their "love," and their "service." Here, however, in Sardis, he finds that these things are lacking, and hence the admonition. The force of the Greek word for “before” (événiov), “face to face with," "in the sight of," "in presence of," should be noticed. It implies how in the very presence of God, under his very eye, all human life is led. The best manuscripts have "my" (μov), with "God" (cov). So that the passage correctly reads: "I have not found thy works perfect in the sight of my God." Alford says that the word "my" (μov), "binds on the

judgment of him who speaks to that of God." He who speaks does so in his capacity as manifesting and representing that Godhead which he shares with the Father and with the Spirit.

3. Remember therefore how thou hast received and heard. What force shall be given to this particle, translated "how" (πôs)? Is it equivalent to "what"? or "in what manner?" or, "by what means?" The Greek word itself will not allow the first of these. The two other renderings may, perhaps, be combined in the significance of the passage as a whole. The words seem to point these disciples at Sardis back to the beginning of their Christian life, bidding them consider how that life had been first received. It was a gift of God in response to earnestness of desire, believing prayer, and faithful doing on their own part. It is implied that in the same way must its life, now so sadly declined, be renewed. The call of God they had then "heard"-let them hear it now.—And hold fast and repent. In the Greek, the first of these imperatives is in the present tense, the second in the aorist. It is a subtle distinction of sense which may be noticed. The first word suggests the idea that the holding fast is something to be continued; the second word, "repent," in the aorist imperative, presents with emphasis the conception of the fact, that only, with no reference to the collateral idea of continuance. The injunction to "hold fast," to keep, implies that what was before "received" has not all been lost. Holding fast to this, and earnestly asking for accessions of the same gift, this church, even in its low spiritual state, may yet have a blessing. But it must realize its own sad decline, and of all that has been the cause of this, it must "repent."-If, therefore, thou shalt not watch, I will come on thee as a thief. The injuction and the threatening are in manifest relation with each other. coming as a thief in the night is more than once thus mentioned in the Gospels, as indicating the unexpectedness of the Lord's coming, when he comes to judge and punish. Hence the force of the word "watch"

The

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