He that hath an ear, let him hear what the Spirit saith unto the churches.
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.
Fuente: Albert Barnes’ Notes on the Bible
Rev 3:22
Hear what the Spirit saith unto the Churches
The Spirit speaking the Church
I.
That there are certain great moral elements by which alone we can determine the character of individuals or of communities.
II. That in proportion to the depth and vitality of holy character will be the struggle with error and with evil.
III. That the rewards and honours of the heavenly state will be determined by the struggles and the conquests of earth. (R. Ferguson, LL. D.)
Visible Churches warned
1. Let me warn all who are living only for the world to take heed what they are doing. You are enemies to Christ, though you may not know it.
2. Let me warn all formalists and self-righteous people to take heed that they are not deceived. Where is your faith? Where are your evidences of a new heart? Where is the work of the Spirit?
3. Let me warn all careless members of Churches to beware lest they trifle their souls into hell.
4. Let me warn every one who wants to be saved not to be content with the worlds standard of religion.
5. Let me warn every one who professes to be a believer in the Lord Jesus not to be content with a little religion. (Bp. Ryle.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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, c. “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 labours, 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 neighbouring 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 Ac 19:24, 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, where I have again given the measurement of this temple.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We have had this in the conclusion of every epistle before: see Rev 2:7,11,17,29, and in Rev 3:6,13.
Those who make these churches typical of all Christian churches, from the time John had this Revelation, and prophetical of the complexion of the Christian churches in all ages, say, that the church of Laodicea typifieth the churches towards the end of the world till Christ cometh; but this necessitateth them to think there shall be no such pure and glorious state of the church just before the end of the world, as many believe there shall be, but that the state thereof shall grow yet worse and worse, of a Laodicean temper, so as when Christ cometh he shall hardly find faith on the earth.
For my part, I could allow the seven epistles to be typical and prophetical, but can by no means judge them to be purely prophetical; believing there were such churches when John wrote, and that their complexion is in the first place described in these epistles; though possibly, as face answers face in a glass, so succeeding churches have answered, and shall answer, the face of these churches, even to the last day.
This chapter concludes Johns first vision. In the following chapters we have a representation in visions of what was to happen in the world more remarkably, with reference to the church of God, from the year 95, to the end of the world.
There are very different opinions about the epocha, or the time, when the visions began to be fulfilled. My opinion is, it began soon after John had the vision; for it is twice said, Rev 1:1; 22:6, that the visions were to be about things that shall come to pass, (not that were come to pass), and that shortly; but we cannot fix the certain year, which maketh the interpretation difficult.
There are also divers opinions how far in this book the revelations go that concern the state of the church under Rome pagan, and where they begin that foretell the state of the church under antichrist. But of these we shall speak more particularly as we go along with the several chapters.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22, 23. None but those who “keepthemselves” are likely to “save” others.
have compassionSo oneoldest manuscript reads. But two oldest manuscripts, Vulgate,c., read, “convict” “reprove to their conviction”;”confute, so as to convince.”
making a differenceTheoldest manuscripts and versions read the accusative for thenominative, “when separating themselves” [WAHL],referring to Jude 19; or “whencontending with you,” as the Greek is translated, Jude9.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that hath an ear, let him hear,….
[See comments on Re 2:7].
Fuente: John Gill’s Exposition of the Entire Bible
1) “He that hath an ear,” (ho echon ous) “the one (anyone) having an ear; anyone capable of comprehension, accountable is called to give respectful attention to the voice of Jesus Christ, in salvation and service, Mat 11:28-30; Isa 55:6-7; Act 3:23; Rom 10:17.
2) “Let him hear,” (akousato) “Let him hear,” give heed or attention to, let him obey, Isa 55:3; Luk 14:35; Luk 16:29.
3) “What the spirit saith unto the churches,” (ti to pneuma legei tois ekklesiais) “What the spirit says to the churches,” congregations, or assemblies. Rev 1:1 to Rev 3:22 of this book are specifically addressed to and concerning first and in priority the seven churches of Asia and concerning “the churches” of Christ (the sum total of them) in that and succeeding ages, as each of the seven letters appeals to individuals to give heed to, obey, or respect what the spirit says to the churches; actually the entire book of Revelation is to be considered as a church letter, addressed both at the opening and conclusion to the churches, Rev 1:4; Rev 2:7; Rev 22:16.
Fuente: Garner-Howes Baptist Commentary
22. He that hath an ear The last clear ring of this refrain sounding through the world and through the ages.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He who has an ear to hear, let him hear, what the Spirit says to the churches’.
It is up to every man how he hears. And we have been warned seven times. How foolish we would be not to hear!
FURTHER THOUGHTS ON THE CHURCHES.
The care with which the letters to the churches were compiled is demonstrated when they are compared.
Firstly. The promises to overcomers follow a direct pattern, reflecting the Old Testament. The earthly Paradise (Genesis 2-3) will be replaced by the heavenly Paradise (Rev 2:7). The earthly death (Genesis 3 with 5, and 4) will be replaced by the Second Death (Rev 2:11). The earthly manna (Exo 16:32-34) will be replaced by the heavenly manna (Rev 2:17). The earthly stones on the High Priests garments (Exo 28:9; Exo 28:12; Exo 28:15) will be replaced by the heavenly ‘pure white stones’ (Rev 2:17). The earthly judgmental authority over the nations, the sceptre of iron (Num 24:17-19), will be replaced by the heavenly authority (Rev 2:27). The earthly robes of the High Priest (Exo 28:4; Exo 28:39) will be replaced by the heavenly robes (Rev 3:5). Entry in the earthly book of life (Exo 32:32-33) will be replaced by entry in the heavenly book of life (Rev 3:5). The earthly Temple (1 Kings 6 on) is replaced by the heavenly Temple (Rev 3:12). The earthly Jerusalem is replaced by the heavenly Jerusalem (Rev 21:2). The earthly rule is replaced by the heavenly rule (4-5; Rev 20:4). It is clear from all this that the earthly has been replaced by the heavenly, and therefore that all seemingly earthly promises should be interpreted in this light.
Secondly. The words to the churches reflect what is described in Revelation 4 onwards. The stress on overcomers and on overcoming (Rev 2:7; Rev 2:11; Rev 2:17 etc) is repeated throughout Revelation (Rev 12:11; Rev 15:2; Rev 21:7), and prepares the churches so that they will prevail in the tribulation that is to come (Rev 6:9; Rev 7:14; Rev 12:11; Rev 14:4; Rev 15:2; Rev 21:7). The Ephesians are in danger of having their lampstand removed (Rev 2:5), by being decimated. The church in Smyrna is ‘about to suffer’ and will ‘have tribulation’ (Rev 2:10). The church at Pergamum dwells where Satan’s throne is, preparing us for the descriptions of Satanic activity to come. Their new name is in contrast with those who are marked with the mark and name of the Beast (Rev 13:17). The church at Thyatira harbours Jezebel, paralleling and preparing us for the scarlet woman (Rev 17:3-4). The tribulation and killing with death of her followers is illuminated continually in later chapters (e.g. Rev 12:17; Rev 13:7). The church in Sardis are to be arrayed in white garments reflected in Rev 6:11; Rev 7:9; Rev 7:14. The Philadelphians are warned of the hour of trial that is coming, from which He will ‘keep’ them. The church at Laodicea are to obtain gold refined in the fires of tribulation, and white garments (see above). In the light of all these warnings it seems perverse to separate them from what clearly follows in fulfilment of the warnings.
Thirdly. The churches are depicted in terms of the history of the people of God in the Old Testament, from when Adam lost his first love to when the overweening pride of Judah led to its downfall.
Man lost his first love in Eden (Genesis 3) – the church’s first love is lost (Rev 2:4) – the promise to the overcomer is Paradise restored (Rev 2:7).
Man is connected with the assembly of people in Cain’s new city, away from the presence of the Lord (Gen 4:16), who were responsible for the first death (Gen 4:8) and the second death (Gen 4:23), who are Adam’s seed and yet are not – the church is connected with the ‘assembly of Satan’, who say they are Jews and are not (Rev 2:9) – the overcomer will escape the Second Death (Rev 2:11).
Man sets up Satan’s throne in Babel, a dwelling place of the gods (Gen 11:4) – the church dwells where Satan’s throne is, a dwelling place of the gods (Rev 2:13) – the overcomer will share the Heavenly Tabernacle where the hidden manna is hid in the Ark of the Covenant over which is God’s throne (Rev 2:17).
Israel is taught by Balaam to commit idolatry and sexual perversions (Num 25:1-2) – the new ‘Balaam’ teaches the church to commit idolatry and sexual perversions (Rev 2:14) – the overcomer will receive the white stone carrying Christ’s new name (Rev 2:17), they will be clean from idolatry and sexual perversion.
Jezebel, the foreign queen, teaches Israel sexual perversion and idolatry (1Ki 16:31; 1Ki 21:25; 2Ki 9:7) – a prophetess like ‘Jezebel’ teaches the church sexual perversion and idolatry – (Rev 2:20) – the overcomer will stand in judgment on the nations (Rev 2:26-27).
Israel had a name to live but is now dead (Hos 13:1; Amo 5:2; Amo 7:8; Amo 8:2; Amo 8:10; Amo 9:10; Eze 23:10), its name is blotted out (Exo 32:33; Psa 69:28; Psa 109:13), and it is no more remembered before God (‘our bones are dried up, our hope is lost, we are clean cut off’ (Eze 37:11 compare v. 2-3)) – (see 2Ki 18:11-12; Hos 1:6-9; Hos 8:8; Hos 9:16-17; Amo 7:11; Amo 7:17; Eze 36:19) – the church has a name that it lives and is dead (Rev 3:1) – the name of the overcomer will not be blotted out but will be remembered before God.
In contrast to Israel, Judah (under Hezekiah) opens the door of the house of the Lord (2Ch 29:3) which had been shut up (2Ch 27:2; 2Ch 28:24), thus an open door is set before Judah and Hezekiah’s steward opens and no man shuts (Isa 22:22) – an open door is set before the church (Rev 3:8) by Him Who opens and no man shuts (Rev 3:7) – the overcomer will become a pillar in the Temple of God (Rev 3:12) and will receive a new name.
But Judah in their pride and arrogance at their wealth (‘I am rich, I have found me wealth’ – Hos 12:8; compare Eze 16:15-17; Zec 11:5; Isa 2:7; Isa 39:2; Hos 2:5) are advised to buy true wealth (Isa 55:2) and not trust their beauty (Eze 16:15) or they will be stripped naked (Eze 16:39; Hos 2:3). They are poor (Eze 22:18; Isa 1:22; Jer 5:4) and blind (Isa 59:10; Isa 42:18) and naked (Lam 1:8) and are therefore defeated and led captive into Babylon and the house of the Lord is destroyed and the walls of Jerusalem broken down (Jer 52:14) and there is no more a throne (Jer 52:10-11). From now on the throne is in Babylon (Jer 52:32) . Their wealth and their failure to see their true state has destroyed them and they receive the punishment threatened from the beginning, they are spewed out of the land (Lev 18:25-28) – similar accusations are made of the church (Rev 3:17-18) and a similar fate threatened, they will be spewed out of His mouth (Rev 3:16) – those who overcome will receive a throne within God’s kingdom (Rev 3:12).
Although there may be controversy over detail the main line is clear.
Fourthly. While the letters are addressed to genuine churches, (and that the letters are to be delivered is suggested by the fact that the churches are in a circular pattern so that a messenger can pass easily from one to the next), it is clear that what is written to them applies to all churches, and that they are selected to cover the wide variety of experience within the worldwide church. Thus the church as a whole is being prepared for the tribulation to come.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 2506
THE VOICE OF GOD TO HIS CHURCH AND PEOPLE
Rev 3:22. He that hath an ear, let him hear what the Spirit saith unto the Churches.
PERHAPS there is not another expression in the whole Scriptures which occurs so frequently as this. Our blessed Lord, in the days of his flesh, used it very often at the close of his parables: and here, at the close of every one of the epistles to the seven Churches of Asia, did he repeat it. Surely this marks its peculiar importance: and, to impress it upon all your minds, I will,
I.
Make some general observations arising out of it
The first thing which strikes us, on reading these words, is, that there must be many who have no ear to hear the word of God
[This is an awful truth. Whilst there are some who will not endure sound doctrine, there are multitudes who hear it without being at all affected with it. They even approve of it; but still never receive it truly into their hearts. On subjects connected with their temporal welfare they would feel an interest; but on these, which relate to eternity, they are unmoved: they are satisfied with hearing them; and when they have given them a respectful hearing, they think they have done their duty in relation to them: they have ears, and hear not; they have eyes, and see not; they have hearts, but understand not: and, during the course of a long life, they either gain but very little insight into the great mystery of the Gospel, or acknowledge it as a mere theory, without any practical effect upon their souls.]
The next thing which forces itself upon our notice is, that the things spoken to the primitive Churches, so far as we are in similar circumstances with them, demand precisely the same attention from us that they did from them
[I will grant, that, so far as the Scriptures applied solely to the particular circumstances of this or that particular Church, so far they are applicable to us only in their general tendency, or under circumstances similar to theirs. But the great mass of the inspired volume related to men as sinners, who needed mercy from God, and were bound to devote themselves altogether to God: and, consequently, it is applicable to mankind in all places, and in all ages. Many, if a passage of Scripture be urged on their attention, will say, that it was proper for the apostolic age, but inapplicable to us at this time. But mens duty to God is the same now as ever it was; and the way of acceptance with God is the same as ever: and therefore this objection is altogether futile, and unworthy of any serious notice. We are not to expect a new Revelation, suited to our circumstances: on the contrary, we are enjoined, at the peril of our souls, neither to add to, nor to take from, the Revelation already given: and the command given, that every one who has an ear should hear what the Spirit has said to the Churches, shews, that not only were Christians then living to pay attention to what was spoken to their own individual Church, but that Christians, at every period of the world, should hear and obey what was spoken to the Churches generally.]
The last thing which I shall mention, as offering itself to our notice from the words before us, is, that we can never hope to be benefited by the word we hear, unless we receive it as from God, and as dictated by inspiration from the Holy Spirit
[It is the Spirit of the living God that speaketh to the Churches: and his authority must be regarded in every part of the written word, and in all that is delivered agreeably to it by those who minister in the name of God. The hearers of the Gospel are too apt to look at man; and to exalt Paul, or Apollos, or Cephas, in their estimation, one above another, on account of some peculiarity in their ministrations; forgetting, that, whoever plants or waters, it is God alone who gives the increase. Provided it be really agreeable to the standard of truth, the word, by whomsoever delivered, should be received, not as the word of man, but, as it is indeed, the word of God. And if, in attending on the ordinances, this were habitually kept in view, there can be no doubt but that the lighting down of Gods arm would be more visible amongst us, and that the Holy Ghost would accompany it with far greater power to the souls of men.]
After these brief remarks, arising out of the words of my text, I will,
II.
Draw your attention to one or two things in particular, that are contained in the foregoing epistles
The epistles to the seven Churches contain a great variety of matter, applicable to the existing state of each. In that to Laodicea, there is unqualified reprehension; in those to Smyrna and Philadelphia, unqualified applause; in the others, a mixture both of praise and blame. To enter into the peculiarities of those epistles would be altogether foreign to my present purpose. It is my intention to notice only the things which are spoken indiscriminately to all: and these are two:
1.
I know thy works
[This the Spirit spake to every one of them, without exception: and therefore we may consider it as spoken to the Church of God in all ages. And a most solemn truth it is. Almighty God inspects the ways of every child of man. He knows what we do in our unregenerate state: he knows also what we do after we become followers of the Lord Jesus. He discerns infallibly the precise quality of all our actions; how far they accord with the written word; from what principles they flow; for what ends they are performed. He discerns also the measure of them, how far they correspond with the professions we make, the obligations we acknowledge, the advantages we enjoy. He sees every thing which enters into the composition of them; how much of what is pure, and how much of what is selfish and impure. In a word, he weigheth, not our actions only, but our spirits; and according to his estimate of them will he judge us in the last day. He will not form his judgment, in any respect, from the esteem in which we are held by our fellow-men, or from the opinion which we have formed of ourselves: he will weigh us in the unerring balance of his sanctuary, and will judge righteous judgment respecting every individual of mankind.]
2.
To him that overcometh will I give
[This also is repeated to every Church. And it is of infinite importance to every child of man. Every saint has a conflict to maintain, against the world, the flesh, and the devil: and he must not only fight a good fight against them, but must continue to do so, even to the end. As, in a race, it is not he who runs well for a season, but he who finishes his course well, that wins the prize; so it is not he who wars a good warfare for a time, but he who endures to the end, that will be crowned with victory. There is to be no enemy to which we are to yield; nor any period when we are at liberty to take our ease. We are never to be weary of well-doing, never to sink under any discouragement, never to turn our back even for a moment. We must act as good soldiers of Jesus Christ, and fight under his banner to the latest hour of our lives: and then may we be assured that victory, yea, and the rewards of victory too, shall be ours. To him that overcometh, saith our Lord, will I give to sit down with me upon my throne; even as I also overcame, and am set down with my Father upon his throne.]
That these hints may produce their proper effect, I will,
III.
Point out the special ends to be answered by bringing them to your remembrance
Certainly I would wish them to be improved,
1.
For your humiliation
[I will suppose, that, like the members of all the different Churches, you profess to be faithful followers of Christ. I will also suppose that, in a good measure, you adorn your holy profession. Yet, when you remember what the heart-searching God has said, I know thy works; which of you has not reason to hang down his head with shame and confusion of face? If it were but a man, who had been privy to all the workings of our hearts since first we professed to serve God, we should not feel altogether easy in his presence: for though, by reason of his own imperfections, we might expect some allowances to be made in our behalf, yet the consciousness of what we were in his eyes would humble us even in our own, and would tend greatly to stop our mouths before him. Should we not, then, put our hands on our mouths, and our mouths in the dust, before God, under the consciousness of our extreme unworthiness in his sight? Let us individually apply to ourselves that solemn admonition, I know thy works. It is addressed to us individually, as much as if we were the only individual upon earth: and God has noticed us as particularly as if there had been no other person in the universe for him to notice. I pray you, brethren, bear this in mind; and learn to walk softly before God, all the days of your life.]
2.
For your warning
[When it is said, To him that overcometh, will I give, it is evidently implied, that on this description of persons exclusively will any reward be conferred. Should not this, then, operate as a solemn warning to us? When any temptation presents itself to our minds, should we not consider, what will be the effect, the ultimate and everlasting effect, of our compliance with it? Should we not balance against each other, the gratifications of sense against the joys of heaven, the sufferings of sense against the pains of hell, the transitoriness of time against the duration of eternity? When persons, calling themselves our friends, would dissuade us from an entire surrender of ourselves to God, should we not bethink ourselves what they can do for us hereafter, or what recompence they can make us for the loss of heaven? Let this, then, operate on our minds, with all the weight that it deserves; and let us never forget the admonition given here to every child of man, To him that overcometh, and to him exclusively, will I give any portion in the realms of bliss.]
3.
For your encouragement
[See the rewards held forth to all the different Churches; and then say, whether you want encouragement to persevere? And remember who it is that says, I will give. It is no other than the Lord Jesus Christ, the Judge of quick and dead. The world, it is true, makes promises also: but what can it give? If it could give you kingdoms, they were but a poor possession, which you must relinquish in a little time. And as for the mere gratifications of sense, your past experience will tell you how empty and vanishing they are. But, when Almighty God promises to you the glory and blessedness of heaven, that may well allure you; for that shall live for ever; and you shall live for ever to enjoy it. Have respect then, my brethren, even as Moses had, to the recompence of the reward, and hold fast the rejoicing of your hope steadfast unto the end: and doubt not but that, in due season, there shall be given you a crown of righteousness and glory that fadeth not away.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
BLESSED Lord of thy Churches! Give thy servants grace to praise thee for such love-tokens of thy favor, that in thine infinite condescension thou didst send those gracious messages to thy Churches; and still more, didst cause them to be handed down to us, even to the present hour. Lord! we see enough to be humbled to the dust in all. There are now the same features of character among thy people. Like Ephesus, too many of thy dear children have left their first love. Like Smyrna, we have the blasphemy among us of those who profess the truth, but are not. Like Pergamos, we have men of corrupt minds, who follow doctrines in head-knowledge, but void of hearth influence: and, like Thyatira, we have multitudes now in our land, who not only suffer, but follow the doctrine of Jezebel, and are running back to the idolatry, of false worship. Lord Jesus! do thou purge the land! And amidst the Sardis state, if we are in that state, prepare us for the more glorious one that is to follow, under the Philadelphian, and bring on the great day of our God. Lord make it a short work among all Laodicean spirits, and hasten that blessed period, when Jesus will close up all in glory.
In the mean time, blessed Lord Jesus, be not sparing of the sweet visits of thy love to thy people! Oh! for grace to hear thy voice, at the door of our hearts, and to receive Christ to his holy supper, and to be among those that eat bread in thy kingdom. Even so, Amen. The Lord be praised for these sweet Epistles to his Churches.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
See Rev 4:1
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] See on ch. Rev 2:7 .
From this point begins the Revelation proper, extending to the end of the book. And herein we have a first great portion, embracing chapp. 4 11., the opening of the seals and the sounding of the trumpets. But preparatory to both these series of revelations, we have described to us in chapp. Rev 4:5 , the heavenly scenery which furnishes the local ground for these visions. Of these, chap. 4 is properly the scene itself: chap. 5 being a further unfolding of its details with a view to the vision of the seals which is to follow. So that we have,
Fuente: Henry Alford’s Greek Testament
22.] See on ch. Rev 2:7.
From this point begins the Revelation proper, extending to the end of the book. And herein we have a first great portion, embracing chapp. 4-11., the opening of the seals and the sounding of the trumpets. But preparatory to both these series of revelations, we have described to us in chapp. Rev 4:5, the heavenly scenery which furnishes the local ground for these visions. Of these, chap. 4 is properly the scene itself: chap. 5 being a further unfolding of its details with a view to the vision of the seals which is to follow. So that we have,-
Fuente: The Greek Testament
Rev 3:6, Rev 3:13, Rev 2:7, Rev 2:11, Rev 2:17
Reciprocal: 2Ch 15:2 – Hear ye me Neh 8:3 – ears Pro 5:1 – attend Jer 7:2 – Hear Jer 29:1 – of the letter Eze 44:15 – the sons Mic 1:2 – hearken Mat 11:15 – General Mat 13:9 – General Mat 24:15 – whoso Mar 4:9 – General Mar 7:16 – General Act 1:2 – through Rom 1:7 – To all 2Co 3:3 – the epistle Gal 6:9 – if 1Ti 4:1 – the Spirit Heb 10:15 – General 1Jo 2:14 – ye have overcome Rev 1:19 – and the things which are Rev 4:1 – After Rev 10:4 – I was Rev 22:16 – General
Fuente: The Treasury of Scripture Knowledge
Rev 3:22. He that hath an car is commented upon at chapter 2:7.
Comments by Foy E. Wallace
Verse 22.
6. “He that hath an ear, let him hear what the Spirit saith to the churches”–Rev 3:22.
What the Spirit said to these seven churches has spiritual application to all churches. The lessons may be summed up as follows:
One: the Ephesian church was commended for an outward work and labour and patience, but were censured for having left their first love. By comparison with the Thessalonians–who were said (1Th 1:3) to have had “a work of faith, and labour of love, and patience of hope” –it appears that the missing qualities in the church at Ephesus were faith, or fidelity, in works; and love, or devotion, in labour; and hope, or expectation, in patience.
Theirs was an external work, a servile labour, and an impassive hope. They had rejected false teachers and were doctrinally sound; they abhorred the libertine practices of Nicolaitanism, and were maintaining moral rectitude. But the Lord issued the irrevocable directive for immediate resolution to restore the missing qualities, under the pain of the withdrawal of divine presence.
Two: The church at Smyrna had attained congregational perfection, for which they received divine approval, but no assurance for the suspension of suffering was given to them; rather, they were exhorted to maintain the same degree of faithfulness in martyrdom that they had manifested in life, and their vouchsafed reward would be the inestimable crown of life.
Three: the church at Pergamos had theoretically rejected all forms of idolatry and pagan sensuality, but the harboring of libertines and idolaters within their membership would expose them to the Lord’s declaration of war against these heathenisms within the borders of the church,
Four: The church at Thyatira had been constant in the possession and practice of the virtues of charity, and service, and patience and works; but the purity of these qualities had been somewhat tinctured by their tolerance of certain wicked influences among them; nevertheless with divine approval of their constancy, they were exhorted to cling to the things that had been approved, with the promise of the Lord’s presence in the time of tribulation.
Five: the church at Sardis was reproved for the declension of spiritual life and were upbraided for general decadence; but they were extended probation under a mandate for rehabilitation.
Six: The par-excellent church at Philadelphia was the object of full divine approval, in nothing blameworthy, and was given the Lord’s guarantee of preservation and deliverance from the imminent period of tribulation, the reward for their devoted loyalty to his Word, and faithful allegiance to his Name.
Seven: The church at Laodicea was the object of stern rebuke for their failure to evaluate the true riches, and their blindness to their own spiritual deficiencies, and were threatened with expulsion from all communion with Christ, if they further rejected his overtures; but he would extend to them opportunity to open their hearts to his entrance, and he would accept them in mutual communion and fellowship.
This concludes the visional prologue, and with the fourth chapter the general apocalypse begins.
Fuente: Combined Bible Commentary
Rev 3:22. The Epistle closes with the usual call of the Spirit to the churches. We have considered the Epistles to the seven churches separately; but, before leaving the subject, it may be well to make a few remarks upon them as a whole. That they are intended to be thus looked at is allowed by every interpreter. We have not merely before us seven letters to seven individual churches, which no inner bond connects with one another, and where there is no thought of any general result; we have a representation or picture of the Church at large. Yet the traits given us of the condition of each church are historical, the seven churches selected being preferred to others, because they appeared to the apostle to afford the best typical representation of the Church universal.
The seven Epistles, however, are not merely seven. They are clearly divided into two groups, the first of which consists of the first three, the second of the four following, Epistles. Various circumstances combine to prove this, one of whichthe difference of position assigned in the different groups to the call, He that hath an ear, let him hear what the Spirit saith unto the churchesis at once perceptible to the English reader. Anotherthe omission (by later reading) of the words I know thy works from the Epistles to Smyrna and Pergamos, while they occur in all the remaining Epistlesis not so obvious, nor is its force so easily determined. Yet we know of no more satisfactory explanation than that the words are omitted from the second and third Epistles, because these two are so intimately connected with the first that the expression, when used in it, was supposed to extend its influence into them. It is true that the same thing does not occur in the last four, the expression I know thy works meeting us in each; but this may only show that the unity of the second group is not so profound and intimate as that of the first. If, then, it be now asked what the difference between these two groups is, we answer that in the first we have the Church of Christ in herself, in the second the Church of Christ as she mingles with the world and learns its ways. No doubt in the first group sin and suffering are spoken of; but it must be borne in mind that it is the actual not the ideal Church with which we have to deal; and the Church had not then, nor has she even now, attained to the stature of the perfect man in Christ Jesus. Sin marks her, and she stands in need of suffering; but it is the characteristic of the first of the two groups, that in it sin has more the aspect of weakness, while in the second it is intensified and yielded to through contact with the world. When, accordingly, we look more closely at the first three Epistles, the leading idea of each appears to be as follows. In Ephesus the church is faithful to her commission. She has indeed lost the warmth of her first love, but she holds fast the revelation of the will of God, the form of sound words, with which she had been entrusted; she has tried them which call themselves apostles, and they are not, and has found them false, and she has not grown weary in her toil. In Smyrna this faithfulness continues, but the idea of suffering is now brought in, and the Church is told that the time is at hand when she must meet it. Lastly, in Pergamos we have a similar faithfulness even under persecution which has begun, although at the same time there are now some within her own borders who have given way to evil, so that actual affliction is required to purify her. In the three Epistles taken together we have thus set before us the main New Testament conception of the Church, the Body of believers true to Christs cause upon the whole, but taught to expect affliction, and actually afflicted, that they may be cleansed and be made to bring forth more fruit (Joh 15:1-2).
When we turn to the churches of the second group we enter upon a different field. The Church is now in actual contact with the world, and, forgetting her high calling to be Christs witness in and against the world, she yields to its corrupting influences. Thus in Thyatira, the first of the four, it is no longer some (chap. Rev 2:15) in her midst who tolerate evil. The Church as a whole does so. She suffereth, beareth with, Jezebel, a heathen princess the fitting type of the world and the worlds sins. She knew the world to be what it was, and yet she was content to be at peace with it. It may be worthy of notice, too, that as the first picture of the church in herselfthat in the Epistle to Ephesusshowed her to be peculiarly faithful on the point of doctrine, so the first picture of the church, as she begins to yield to the world, shows us that it was in doctrinal steadfastness that she failed. In the Epistle to Sardis, the second city of the second group, there is more yielding to the world than even in Thyatira. A few indeed there have not defiled their garments, but the church as a whole reproduces the Pharisees in the days of Christ, loud in their profession and renowned for it, but with no works of a true and genuine righteousness fulfilled before God. Declension in doctrine had soon been followed by declension in practice. Amidst all such declensions, however, it must never be forgotten that the Church has her times of noble faithfulness, and such a time seems to be set before us in the Epistle to Philadelphia. That the church there has been struggling with the world we see by the description of her vanquished enemies who come in and worship before her feet (chap. Rev 3:9); but she had not yielded to the world. No word of reproach is uttered against her. The Epistle to Philadelphia represents either a time when the Church as a whole maintains her allegiance to the Captain of her salvation, or that remnant within the Church (as there was a remnant even in the Jewish Church of our Lords time) which keeps the word of the Lords patience in those seasons of conflict with the main body of the Church herself that are far more hard to bear than any conflict with the world. Lastly, in Laodicea all that is most melancholy in the history of the Churchs relation to the world culminates, and the last picture that is given us of her state is at the same time the saddest (comp. Luk 18:8). The Church is here conformed to the world, and takes her ease amidst the wealth and the luxury which the world affords to all her votaries, and to none with so much satisfaction as to those who will purchase them at the cost of Christian consistency.
Such appears to us to be a general outline of the course of thought embodied in these seven Epistles. But it is not easy to speak with confidence regarding it. The general conception of the two groups of three and four may perhaps be accepted as correct;[1] and starting from that point, other inquirers may be more successful in determining the special characteristic of the Church which each Epistle of both groups is undoubtedly intended to express.
[1] The present writer has treated the subject more folly in a paper in the Expositor for July 1882.
Fuente: A Popular Commentary on the New Testament
Thus Christ shuts up this, as he did all the preceding epistles before, with a repeated exhortation to all Christians to the end of the world, to hear, read, attend unto, and observe, all the cautions and warnings, all the reproofs and counsels, all the promises and threatenings, contained in this and the other epistles, as matters that do greatly concern all Christians to understand and know, Let him that hath an ear, hear.
Fuente: Expository Notes with Practical Observations on the New Testament
Rev 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 heathen at Pergamos, from having any share therein. In the four latter being placed after them, it leaves the promises immediately joined with Christs 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. Such, says Bishop Newton on the close of these chapters, is the state and condition of these seven once glorious and flourishing churches; and there cannot be a stronger proof of the truth of prophecy, nor a more effectual warning to other Christians. These objects, Wheeler justly observes, ought to make us, who yet enjoy the divine mercies, to tremble, and earnestly contend to find out from whence we are fallen, and do daily fall from bad to worse; that God is a God of purer eyes than to behold iniquity; and seeing the axe is thus long since put to the root of the tree, should it not make us repent and turn to God, lest we likewise perish? We see here what destruction the Lord hath brought upon the earth. But it is the Lords doing: and thence we may reap no small advantage by considering how just he is in all his judgments, and faithful in all his promises. We may truly say, (1Co 10:11-12,) that all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come. Wherefore, let him that thinketh he standeth take heed lest he fall.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 22
Here end the epistles to the seven churches of Asia. These churches were situated on the main land, near to the Island of Patmos, where John was then residing; and they are named in geographical order, as they would naturally present themselves to the mind of the writer, as he passed in imagination from one to the other, over the region in which they were situated. The nature of the instructions which they contain,–the fact that a mystical number, seven, was the number of churches addressed,–the incorporation of the epistles into this mysterious book,–and, still more, the general address to Christians with which the several epistles are closed,–all conspire to indicate that these warnings and instructions were intended, even in a higher sense than the other Epistles of the New Testament, for the church at large in all ages. They have, accordingly, exerted an influence in respect to the standard of piety, and to the aims and obligations of the Christian life, fully equal to that of any other writings of the apostles. These letters constitute the first division of the book of Revelation. The reader will now enter upon a portion of the book entirely different from what has preceded it, both in structure and design.