| Barnes' Notes on the Bible Behold, I stand at the door, and knock - Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome, Revelation 3:16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favor; nay more, he stood and pled with them that he might be received with the hospitality that would be shown to a friend or stranger. The language here is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign - knocking - announce our presence, and ask for admission. The act of knocking implies two things: (a) that we desire admittance; and, (b) that we recognize the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that he desires to be admitted to our friendship; and that he recognizes our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away - perhaps to return and knock again, perhaps never to come back. The language used here, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to anything which would announce his presence: his word; his Spirit; the solemn events of his providence; the invitations of his gospel. In these and in other methods he comes to man; and the manner in which these invitations ought to be estimated would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer. It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviour presents himself at the door of the heart, as if he were desirous to enjoy the friendship of man. This is in accordance with the uniform language of the New Testament, that "God so loved the world as to give his only-begotten Son"; that "Christ came to seek and to save the lost"; that the Saviour says, "Come unto me, all ye that labor and are heavy laden," etc. Salvation, in the Scriptures, is never represented as originated by man. If any man hear my voice - Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night Luke 11:5, or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures (compare Isaiah 55:1; John 7:37; Revelation 22:17), is universal, and proves that the invitations of the gospel are made, and are to be made, not to a part only, but fully and freely to all people; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (ἐάν τις ean tis) as to be applicable to every human being; and anyone, of any age and in any land, would be authorized to apply this to himself, and, under the protection of this invitation, to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed further, that this also recognizes the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened. And open the door - As one would when a stranger or friend stood and knocked. The meaning here is simply, if anyone will admit me; that is, receive me as a friend. The act of receiving him is as voluntary on our part as it is when we rise and open the door to one who knocks. It may be added: (1) that this is an easy thing. Nothing is more easy than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure the salvation of the soul. (2) this is a reasonable thing. We invite him who knocks at the door to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet how different does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter - no act of common civility such as that with which he would greet even a stranger! And with how much coolness and indifference does he see him turn away - perhaps to come back no more, and with no desire that he ever should return! I will come in to him, and will sup with him, and he with me - This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him there would be the intimacy which subsists between those who sit down to a friendly meal together. In all countries and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. The truths, then, which are taught in this verse, are: (1) that the invitation of the gospel is made to all - "if any man hear my voice"; (2) that the movement toward reconciliation and friendship is originated by the Saviour - "behold, I stand at the door and knock"; (3) that there is a recognition of our own free agency in religion - "if any man will hear my voice, and open the door"; (4) the ease of the terms of salvation, represented by "hearing his voice," and "opening the door"; and, continued...
Clarke's Commentary on the BibleBehold, I stand at the door and knock - There are many sayings of this kind among the ancient rabbins; thus in Shir Hashirim Rabba, fol. 25, 1: "God said to the Israelites, My children, open to me one door of repentance, even so wide as the eye of a needle, and I will open to you doors through which calves and horned cattle may pass." In Sohar Levit, fol. 8, Colossians 32, it is said: "If a man conceal his sin, and do not open it before the holy King, although he ask mercy, yet the door of repentance shall not be opened to him. But if he open it before the holy blessed God, God spares him, and mercy prevails over wrath; and when he laments, although all the doors were shut, yet they shall be opened to him, and his prayer shall be heard." Christ stands - waits long, at the door of the sinner's heart; he knocks - uses judgments, mercies, reproofs, exhortations, etc., to induce sinners to repent and turn to him; he lifts up his voice - calls loudly by his word, ministers, and Spirit. If any man hear - If the sinner will seriously consider his state, and attend to the voice of his Lord. And open the door - This must be his own act, receiving power for this purpose from his offended Lord, who will not break open the door; he will make no forcible entry. I will come in to him - I will manifest myself to him, heal all his backslidings, pardon all his iniquities, and love him freely. Will sup with him - Hold communion with him, feed him with the bread of life. And he with me - I will bring him at last to dwell with me in everlasting glory.
Gill's Exposition of the Entire BibleBehold, I stand at the door and knock,.... The phrase of standing at the door may be expressive of the near approach, or sudden coming of Christ to judgment, see James 5:9; and his knocking may signify the notice that will be given of it, by some of the immediate forerunners and signs of his coming; which yet will be observed but by a few, such a general sleepiness will have seized all professors of religion; and particularly may intend the midnight cry, which will, in its issue, rouse them all: if any man hear my voice; in the appearances of things and providences in the world: and open the door; or show a readiness for the coming of Christ, look and wait for it, and be like such that will receive him with a welcome: I will come unto him, and sup with him, and he with me; to and among these will Christ appear when he comes in person; and these being like wise virgins, ready, having his grace in their hearts, and his righteousness upon them, he will take them at once into the marriage chamber, and shut the door upon the rest; when they shall enjoy a thousand years communion with him in person here on earth; when the Lamb on the throne will feed them with the fruit of the tree of life, and lead them to fountains of living water, and his tabernacle shall be among them.
Vincent's Word StudiesI stand at the door and knock Compare Sol 5:2, Κρούω I knock was regarded as a less classical word than κόπτω. Κρούω is to knock with the knuckles, to rap; κόπτω, with a heavy blow; ψοφεῖν of the knocking of some one within the door, warning one without to withdraw when the door is opened. Compare James 5:9. "He at whose door we ought to stand (for He is the Door, who, as such, has bidden us to knock), is content that the whole relation between Him and us should be reversed, and, instead of our standing at His door, condescends Himself to stand at ours" (Trench). The Greeks had a word θυραυλεῖν for a lover waiting at the door of his beloved. Trench cites a passage from Nicolaus Cabasilas, a Greek divine of the fourteenth century: "Love for men emptied God (Philippians 2:7). For He doth not abide in His place and summon to Himself the servant whom He loved; but goes Himself and seeks him; and He who is rich comes to the dwelling of the poor, and discloses His love, and seeks an equal return; nor does He withdraw from him who repels Him, nor is He disgusted at his insolence; but, pursuing him, remains sitting at his doors, and that He may show him the one who loves him, He does all things, and sorrowing, bears and dies." My voice Christ not only knocks but speaks. "The voice very often will interpret and make intelligible the purpose of the knock" (Trench). Hear - open the door No irresistible grace. Will sup (δειπνήσω) See on Luke 14:12. For the image, compare Sol 5:2-6; Sol 4:16; Sol 2:3. Christ is the Bread of Life, and invites to the great feast. See Matthew 8:11; Matthew 25:1 sqq. The consummation will be at the marriage-supper of the Lamb (Mark 14:25; Revelation 19:7-9). He with me It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23.
Geneva Study BibleBehold, I stand at the door, and knock: {14} if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (14) This must be taken after the manner of an allegory; Joh 14:23.
People's New Testament 3:20 Behold, I stand at the door, and knock. The language implies that Christ is near. If they will open the door by repentance he is ready to enter and bless. If any man shall hear my voice, and open the door. Hear and obey. Then the Lord will enter, and they shall partake together of the richness of the feast.
Wesley's Notes 3:20 I stand at the door, and knock - Even at this instant; while he is speaking this word. If any man open - Willingly receive me. I will sup with him - Refreshing him with my graces and gifts, and delighting myself in what I have given. And he with me - In life everlasting.
Jamieson-Fausset-Brown Bible Commentary20. stand-waiting in wonderful condescension and long-suffering. knock-(So 5:2). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare So 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [Nicolaus Cabasilas in Trench]. my voice-He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately. if any man hear-for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (Joh 6:44): repentance is Christ's gift (Ac 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare Hilary on Psalm 118:19. I will come in to him-as I did to Zaccheus. sup with him, and he with me-Delightful reciprocity! Compare "dwelleth in me, and I in Him," Joh 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of So 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, Joh 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.
Matthew Henry's Concise Commentary3:14-22 Laodicea was the last and worst of the seven churches of Asia. Here our Lord Jesus styles himself, The Amen; one steady and unchangeable in all his purposes and promises. If religion is worth anything, it is worth every thing. Christ expects men should be in earnest. How many professors of gospel doctrine are neither hot nor cold; except as they are indifferent in needful matters, and hot and fiery in disputes about things of lesser moment! A severe punishment is threatened. They would give a false opinion of Christianity, as if it were an unholy religion; while others would conclude it could afford no real satisfaction, otherwise its professors would not have been heartless in it, or so ready to seek pleasure or happiness from the world. One cause of this indifference and inconsistency in religion is, self-conceit and self-delusion; Because thou sayest. What a difference between their thoughts of themselves, and the thoughts Christ had of them! How careful should we be not to cheat our owns souls! There are many in hell, who once thought themselves far in the way to heaven. Let us beg of God that we may not be left to flatter and deceive ourselves. Professors grow proud, as they become carnal and formal. Their state was wretched in itself. They were poor; really poor, when they said and thought they were rich. They could not see their state, nor their way, nor their danger, yet they thought they saw it. They had not the garment of justification, nor sanctification: they were exposed to sin and shame; their rags that would defile them. They were naked, without house or harbour, for they were without God, in whom alone the soul of man can find rest and safety. Good counsel was given by Christ to this sinful people. Happy those who take his counsel, for all others must perish in their sins. Christ lets them know where they might have true riches, and how they might have them. Some things must be parted with, but nothing valuable; and it is only to make room for receiving true riches. Part with sin and self-confidence, that you may be filled with his hidden treasure. They must receive from Christ the white raiment he purchased and provided for them; his own imputed righteousness for justification, and the garments of holiness and sanctification. Let them give themselves up to his word and Spirit, and their eyes shall be opened to see their way and their end. Let us examine ourselves by the rule of his word, and pray earnestly for the teaching of his Holy Spirit, to take away our pride, prejudices, and worldly lusts. Sinners ought to take the rebukes of God's word and rod, as tokens of his love to their souls. Christ stood without; knocking, by the dealings of his providence, the warnings and teaching of his word, and the influences of his Spirit. Christ still graciously, by his word and Spirit, comes to the door of the hearts of sinners. Those who open to him shall enjoy his presence. If what he finds would make but a poor feast, what he brings will supply a rich one. He will give fresh supplies of graces and comforts. In the conclusion is a promise to the overcoming believer. Christ himself had temptations and conflicts; he overcame them all, and was more than a conqueror. Those made like to Christ in his trials, shall be made like to him in glory. All is closed with the general demand of attention. And these counsels, while suited to the churches to which they were addressed, are deeply interesting to all men.
Matthew Henry's Whole Bible CommentaryVerses 14-22 We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before, I. The inscription, to whom, and from whom. 1. To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb. 2. From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faithful and true witness, the beginning of the creation of God. (1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. (2.) The faithful and true witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors. (3.) The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in ch. 1:5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself. II. The subject-matter, in which observe, 1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, v. 15. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions? If God be God, follow him; if Baal (be God), follow him. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him. 2. A severe punishment threatened: I will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected. 3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, etc., v. 17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them. (1.) The high thoughts they had of themselves: Thou sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls. (2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For, [1.] They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [2.] They were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually. [3.] They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable. 4. We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: I counsel thee to buy of me, etc., v. 18. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here, [1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. First, Where they might have them-from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, without money and without price, Isa. 55:1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. "Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure." [2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them-his own imputed righteousness for justification and the garments of holiness and sanctification. [3.] They were blind; and he counsels them to buy of him eye-salve, that they might see, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual. 5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, v. 19, 20. He tells them, (1.) It was given them in true and tender affection: "Whom I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin." Sinners ought to take the rebukes of God's word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy. (2.) If they would comply with his admonitions, he was ready to make them good to their souls: Behold, I stand at the door and knock, etc., v. 20. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ! III. We now come to the conclusion of this epistle; and here we have as before, 1. The promise made to the overcoming believer. It is here implied, (1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne, v. 21. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] That he overcame them all, and was more than a conqueror. [3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then pignus reposcere-he demands the pledge, to appear in his divine glory equal to the Father. [4.] That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head. 2. All is closed up with the general demand of attention (v. 22), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? 1 Pt. 4:17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part. |
