If asked to sum up in a word the main lesson of this letter, I would quote the saying of our Lord recorded by St. Luke, "Fear not, little flock." Such is the effect of a right reading of this most precious epistle. It is a heart-cheering word to all such Churches, and to every one of like character. For Philadelphia was -

I. LITTLE. "Thou hast a little strength" (ver. 8), or rather, "Thou hast small power." It refers not to her spiritual strength, for that was not small, but perfected in her weakness. She was mighty through God who upheld and sustained her. Hence the expression is to be regarded as referring, probably, to her membership as but few in number, to her wealth as but very small, to her knowledge and gifts as being but slender, to great and distinguished men amongst her as being very rare, to her social position as being quite humble. Hence she was small in human esteem, one of those "weak things," which, however, God often chooses wherewith to accomplish his own purposes. And many a Church, beloved of the Lord, is like Philadelphia, having only "a little strength." But also she was -

II. MUCH TRIED. Looking at this letter, we can gather what some of these trials were. It seems that:

1. Their place amongst the people of God was denied. We gather this from what is said as to the assertion of the Jews, who, as at Galatia and everywhere else, affirmed that they only, the descendants of Abraham, were the Israel of God: none else had part or lot therein. In ver. 9 emphasis is to be laid on the word "they" in the sentence, "which say they are Jews." St. Paul was perpetually fighting against this exclusiveness, and was for ever teaching that in Christ Jesus there was "neither Jew nor Greek." But all the same, it caused considerable uneasiness amongst the early Gentile believers. There was much to be urged out of the Scriptures in favour of the real descendants of Abraham, especially if they were also "as touching the Law blameless." They seemed to many as a privileged order, a spiritual aristocracy, admission into whose circle was indeed to be desired. Hence so many Gentiles submitted to the rite of circumcision (cf. Epistle to the Galatians, passim). And the taunts of the Jews at Philadelphia against the Christians, as being not really God's people at all, was one form of the trials they were called upon to bear. And still there is many a believer, excommunicated by man, but not at all so by God; denied his place in earthly Churches, though it be abundantly his in the Church of the Firstborn. Catholics have denounced Protestants, and Protestants one another, and both have retorted, and all have been wrong, and sinful in being wrong, whenever those whom they have denounced have shown that they did unfeignedly trust and love and obey Christ the Lord. The cry, "The Church of the Lord, the Church of the Lord are we!" is often raised by those who have no right to it, and against those who have. Thus was it at Sardis.

2. They had to encounter active opposition. Endeavours seem to have been made to shut the door of usefulness which the Lord had opened for them. His emphatic declaration that none should shut that door implies that there had been those who had tried to do so. And how often since then have dominant and cruel Churches made the same attempt in regard to communities they did not like! Witness the persecutions of Vaudois and Waldenses in Switzerland, of Hussites and others in Bohemia, of Lollards, Protestants, and Puritans in England, of Covenanters in Scotland, and of Catholics in Ireland, - all has been, with more or less of difference, the repetition of what was done at Philadelphia in the days of St. John. And there appears to have been:

3. Attempts to make them apostatize. The meaning of the latter part of ver. 8 is, "Because though thou hast but little strength, nevertheless thou hast kept my word, and hast not denied my Name." Hence we gather - and the tenses of the verbs used imply it also - that there had been some definite attempt of the kind we have said. Like as Saul in his persecuting days forced the unhappy Christians who fell into his power "to blaspheme," so similar force had apparently been used, but, by virtue of Christ's sustaining grace, with no effect. For, notwithstanding all, they were -

III. FAITHFUL. They kept Christ's word, and did not deny his Name; and the first was the cause of the last. Their history illustrates the value of the word of Christ. They clung to it, they would not let it go, they had nothing but this, but this they had and clave to. Twice is it named: "Thou hast kept my word;" "Thou hast kept the word of my patience." And this latter and fuller form reveals a further aid to their faith which they found in Christ's word. "For the word of Christ, as the Philadelphians knew it, was not a word calling them to easy and luxurious and applauded entrance into the kingdom, but to much tribulation first, and the kingdom with the glory of it afterwards." And not only as a word which told them at the beginning that patience would be needed, did it help them; but yet more as the word which revealed Christ their Lord as the great Example and Source and Rewarder of patience; so that, however hard to bear their trials might be, they could turn in thought to their Lord, and behold him meekly bearing his cross - so much heavier than theirs; and they had seen him also sustaining his tried servants again and again, and they knew that he would do the same for them, and they believed that he would assuredly reward their patience. Yes, it was the word of his patience to which they clung, and in the strength of which, though tempted and tried sorely, they would not deny his Name. And their way must be our way, their strength ours, when we are tried. And they were -

IV. GREATLY BLEST. The Lord gave them large reward. To this day the suffering Smyrna and the much-tried Philadelphia alone remain of these seven Churches. Through all manner of vicissitudes the Christian faith has been upheld by them to this day. But see the recompenses spoken of here.

1. Christ confesses them, and denies their slanderers. He pronounces for them and against their foes. Such is the significance of the august and sublime title which the Lord here assumes. It tells of the names of the Lord God of Israel. He was the Holy, the True, the King of Israel, of whom David, with his great authority opening and shutting according to his will, was the Old Testament type and representative. "The key of David" means the power and authority of David, and Christ claims to be as he was, and far more, the Representative of God, and the Possessor of his authority and power. Now, it was by this great and glorious Jehovah that the Jews at Philadelphia affirmed that the Church there was disowned and denied. They said, "You have no part in this God, but we only." But in utter contradiction of this falsehood, he, the Holy One himself, comes forward, and declares that the persecuted Church had part in him, but that they, her slanderers, had not. "Ye Jews say ye are Jews, but in any real sense ye are not; ye do lie; but this my despised, yet faithful Church, I have loved her, and I, the Holy, the True, the King of Israel, do now confess her as she has confessed me." And often and often has the Lord done the like of this. "When wrong has been done to any of his servants here on earth, he will redress it in heaven, disallowing and reversing there the unrighteous decrees of earth. It was in faith of this that Huss, when the greatest council which Christendom had seen for one thousand years delivered his soul to Satan, did himself confidently commend it to the Lord Jesus Christ; and many a faithful confessor that at Rome or Madrid has walked to the stake, his yellow san benito all painted over with devils, in token of those with whom his portion should be, has never doubted that his lot should be with him who retains in his own hands the key of David, who thus could open for him, though all who visibly represented here the Church had shut him out, with extreme malediction, at once from the Church militant here and the Church triumphant in heaven." And the grim cells of Newgate, and the bare bleak hedgerows of our own land, have often been the scenes of similar revelations to God's persecuted ones. God has taken their side, and pronounced for them as he did for the Church at Philadelphia.

2. Their Lord makes them abundantly useful. "Behold, I have set before thee an open door, and no man can shut it." His Name declared his power to do this, and here he affirms that he has exercised that power on their behalf. By the "open door," usefulness, opportunity of service and of doing much good, is meant (cf. 1 Corinthians 16:9; 2 Corinthians 2:12; Acts 14:27; Colossians 4:3). Now, this Christ declared he had done for them. Perhaps it was by giving them favour in the sight of the people, or by breaking the hold of heathenism, arousing a spirit of inquiry, raising up able teachers, giving them entrance into fresh circles. Fidelity to Christ has given to it a key that will turn the most difficult lock, and open the most closely shut door.

3. Their enemies should submit themselves. As Saul the persecutor became Paul the apostle. And again and again out of the ranks of the Church's fiercest foes have come those who have first surrendered their hearts to her cause and then their lives to her service (cf. the conversion of Constantine and of Rome generally). In that this word was literally fulfilled.

4. They should be delivered from the hour of temptation - that dread hour which was drawing near so swiftly (cf. Psalm 91.). Perhaps they would be taken home first, delivered so "from the evil to come." And if not that, raised in heart, as the martyrs perpetually were, above all fear; or some wondrous deliverance should be found for them. They knew that hour was coming, and no doubt they had often shuddered at the prospect. But oh, what joy to be told by their Lord that he would deliver them!

5. The eternal recompense - the crown. Their Lord was quickly coming; let them hold on but a little longer, and then this crown should be theirs. In ver. 12 this crown of recompense is more fully described:

(1) As being made "a pillar in the temple of my God," i.e. they should perpetually abide there, dwelling in the house of the Lord for ever. Now we come and go, in fact and in spirit. Not so there. "He shall go no more out." It is a curious coincidence that amongst the ruins at Philadelphia there stands to this day a solitary tall pillar; it strikes the eye of the traveller, and suggests irresistibly this glorious promise made to the believers who lived there long ago. An ancient geographer says of the place, "It is full of earthquakes, and is daily shaken, now one part, and now another suffering, so that one wonders any should have been found to build or inhabit it." Now, to the Christians, who saw daily in their city the image of their own precarious position, Christ says, "I will make him who overcomes a pillar in the temple of my God," and he shall go no more out" - shall not totter and fall as these stone pillars do, but shall abide stable and sure for ever.

(2) As being identified with:

(a) God. "The Name of my God" Christ will write upon him. It shall be evident that he belongs to God. "Surely this was the Son of God" - so spake they who had crucified the Lord: they could not help seeing the Name of God written upon him.

(b) "The city of my God." Jews had cast them out, but the God of the true "holy city" had declared it theirs, and that their true home was his own city. There are many of whom we say, "We hope they are going to heaven;" there are some of whom we say, "We are sure they are," for their identification with heaven is so complete.

(c) Christ's own Name - that aspect of Christ's love by which the believer realizes that he is Christ's and Christ is his.

"So, gracious Saviour, on my breast,
May thy dear Name be worn,
A sacred ornament and guard
To endless ages borne." S.C.

I. THE CONQUEROR IS TO BE A TEMPLE-PILLAR. Not an outside, but an inside pillar. The interior colonnades or double rows of tall pillars in some churches and temples are splendid beyond description. They are part of the vast fabric; not like those who minister there, going out and in, but standing immovable in their surpassing beauty. Such is the reward of the Philadelphian conqueror. An everlasting inhabitant and ornament of that sanctuary of which we read, "I saw no temple therein," etc. They shall go no more out! Their home is the innermost shrine in the heaven of heavens. Like Jachin and Boaz (1 Kings 7:15, 21), there they stand for ever. II THE CONQUEROR IS TO BE INSCRIBED WITH GLORIOUS NAMES. It is said of Christ that He has on His vesture and on His thigh a name written, "King of kings and Lord of lords." It is said of the redeemed in glory that they have their Father's name written on their foreheads (Revelation 14:1); so here on these Philadelphian pillars are many names to be inscribed, each of them unutterably glorious. These inscriptions are written by Christ Himself: "I will write." He engraves these names upon these temple-pillars, that they may be eternal witnesses to them in the glorious sanctuary. The inscriptions to be thus engraven are as follows:

1. The name of my God. This is the name which God proclaimed to Moses, the name which is the summary of His blessed character, as the God of all grace. What honour! To be the marble on which Jehovah's name is carved, and from which it shall blaze forth in the eternal temple!

2. The name of the city of my God. Other pillars set up on earth by man have the names of deities, or kings, or warriors, or cities graven upon them. But this inscription excels all in glory.

3. My new name. This is the new name given by Christ, which no man knoweth save he who receiveth it.

(H. Bonar, D. D.)

I. THE QUALIFICATION INSISTED UPON IN THE TEXT. "Him that over-cometh."

1. The term evidently implies a struggle and conflict.

2. The term "overcometh" implies daily advancement and success.

3. A third feature of the man who "overcometh" is perseverance. His religion is not the mere meteor of the moment, extinguished almost as soon as kindled. He will set his face like a flint against corruption; will "resist, even unto blood, the contradiction of sinners" against the Master he loves.

II. THE PROMISES ADDRESSED IN THE TEXT TO THE VICTORIOUS SERVANTS OF THE REDEEMER.

1. The successful Christian shall be "made a pillar in the temple of his God." In this world the servant of the Redeemer may be a mere outcast in society. Nevertheless, "he that overcometh shall be made a pillar in the temple of God." That poor outcast, if a true servant of Christ, shall be stripped of his rags and wretchedness, and be raised as a pillar of ornament in the temple of the Lord. Great will be the changes of the last day: "the first shall be last and the last first."

2. He "shall go no more out." The sun of his joys shall never go down. The wellspring of his comforts shall never fail.

3. "I will write on him the name of My God." In this world, it is possible that the sincere Christian may be perplexed, either by his own doubts of acceptance with God or by the suspicions and insinuations of others; but in heaven his acceptance and adoption will be no longer a disputable point. He shall be recognised by Him who has stamped him with His own name.

4. "I will write on him the name of the city of My God, which is New Jerusalem, which cometh down out of heaven from my God." Even here it is "the city not made with hands" which the Christian seeks. And to that city he shall be exalted in heaven.

5. "I will write upon him My new Name."

(J. W. Cunningham.)

I. IN HEAVEN NOBLE SERVICE. Believers are called in the epistles, even while they are on earth, "the temple of God." But how often it is desecrated and defiled! Here the same image has a more glorious and fitting application to the perfect life of heaven. We seem to see the entire company of God's servants fitly framed together into one vast, living temple; the polished stones brought from many distant parts. What worship there, where every stone has a tongue to praise, a heart to feel! But as, in examining a noble pile of building, the great whole distracts you, and you turn from it to look separately at single parts — a window, or an arch — so let us follow our heavenly guide, as, leading us through the "temple of His God," He points our attention to one of its component parts, bids us observe the functions of a "pillar" in it. It is the office of a pillar to support, uphold, an edifice, and also to adorn it. A column, then, is a noble part of any building; noble because of its important function — to sustain within a small compass the weight of the spreading roof and arches; and noble also because there can be joined with this utility beauty of form and wealth of ornament. Then, too, a pillar is not something extraneous, introduced into a building for a temporary purpose, and then to be removed; but it is an essential part of it. So the servant whom Christ makes a pillar in God's temple shall by that appointment become himself an actual part of heaven itself, bearing its glories up by the unwearied strength of his own hands, and adding to its beauty by his holiness and by the bright success attending all his toils. As a column has no wasted parts, but is so shaped that every atom bears its due proportion of the weight, or carries ornament in keeping with the beauties around it, so you are being moulded, by the Divine Workman who makes the pillars for that temple, in such wise that your energies will neither be left latent nor be overstrained, but developed to the full, and kept in joyous exercise, till you, in your place there, will become a very part of heaven, its beauty and blessedness augmented by the contribution of your pure delight. For the light of God will flash back reflected from the pillars there.

II. NO LAST HOURS IN HEAVEN. This expressive image of a pillar is often applied, and justly, to the positions men occupy on earth. For men of high faculties do often find worthy scope for their powers — fill important posts with eminent success. The warrior who saves his country's independence — what a noble pillar of its fortunes is he! Or the statesman, who develops its resources, and conducts it to greatness and renown — how fitly is he called a pillar of the state! When the great abilities needed for such high stations are employed in filling them, have we not all we covet, namely, noble faculties in noblest exercise? Well, forget if you will the failures and disappointments which attend such careers, yet will you say that such a lot is comparable to heaven? Look on a few years. A great funeral passes by — the pillar is broken. Out of his high place he goes, and does not return. Oh, what an abatement of pride to know that any day the stately column may fall prostrate in the dust! But he whom Christ makes a pillar in the temple of His God "shall go no more out." His strength and beauty will never know decay.

III. SUCH SERVICE IS THE REWARD OF VICTORY HERE. For he whom Christ makes a pillar there, is "him that overcometh." So that the temptations, the disappointments, the wretched weaknesses, all so harassing, and in such sad contrast to the bright light above, are not hostile to it, but co-operate towards it. The stability of heaven, so firm and glorious, is to be won only by patient endurance of earth's changes and earnest conflict with its sins. So if you want to work for God there, with delightful ease, you must learn by hard effort here to use your hands skilfully for Him. The workman who does the hardest task with greatest ease has gained that dexterity only by years of strenuous toll. And so the servants who do God's work with joyous ease in heaven, have all come out of great tribulation, and have by that hard discipline been schooled into their glorious proficiency, and only after a long, fierce conflict did they "overcome."

IV. THE DOUBLE AGENCY SPOKEN OF. "Him that overcometh": the man must fight and conquer. "I will make him a pillar": like a passive column, he is fashioned by another's hand. Yes; both are true. We must act; not because God does not, but because He does. Christ, by the might and skill of His Divine hand, makes a pillar, not of the man who wishes and dreams, but of the man who overcomes. The blows of misfortune, which were so hard to bear and seemed so disastrous, were the strokes of His Divine chisel, educing beauty from deformity. The bitter deprivation of what they prized so much, and which excited such complaints, was the cutting away of what would have for ever disfigured God's temple if it had remained.

(T. M. Herbert, M. A.)

I. HERE IS THE IDEA OF SANCTITY.

II. HERE IS THE IDEA OF STRENGTH. God uses the good in the maintenance of His Church in the world, hence they must give their best sympathy, talent, and effort in its service. The good will be stronger in the temple above.

III. HERE IS THE IDEA OF PERMANENCE. In this life moral character in its higher mood is uncertain in continuance; it is beset by many enemies who would carry it out of the temple of God; but there it will be eternally amidst scenes of devotion and splendour.

IV. HERE IS THE IDEA OF INSCRIPTION. In heaven moral character will be more God-like; it will be transformed by a vision of the Eternal. Every man's life has some inscription on it, which is read by the world. Lessons:

1. That the good are consecrated to Divine uses in life.

2. That the good are to be morally useful in life. That the good should in their lives exhibit the name of God.

(J. S. Exell, M. A.)

I. THE STEADFAST PILLAR. Now, I take it that the two clauses which refer to this matter are closely connected. "I will make him a pillar in the temple of my God, and he shall go no more out." In the second clause the figure is dropped; and the point of the metaphor is brought out more clearly. Here it cannot mean the office of sustaining a building, or pre-eminence above others, as it naturally lends itself sometimes to mean. For instance, the Apostle Paul speaks of the three chief apostles in Jerusalem and says that they "seemed to be pillars." We cannot conceive of even redeemed men sustaining that temple in the heavens; and also, inasmuch as the promise here is perfectly universal, and is given to all that overcome. Now, the second of the two clauses which are thus linked together seems to me to point to the direction in which we are to look. "He shall go no more out." A pillar is a natural emblem of stability and permanence, as poets in many tongues, and in many lands, have felt it to be. But whilst the general notion is that of stability and permanence, do not let us forget that it is permanence and stability in a certain direction, for the pillar is "in the temple of my God." And whilst there are ideas of dignity and grace attaching to the metaphor of the pillar, the underlying meaning of it is substantially that the individual souls of redeemed men shall be themselves parts, and collectively shall constitute the temple of God in the heavens. The special point in which that perfection and transcendence are expressed here is to be kept prominent. "He shall go no more out." Permanence, and stability, and uninterruptedness in the communion and consciousness of an indwelling God, is a main element in the glory and blessedness of that future life. Stability in any fashion comes as a blessed hope to us, who know the cause of constant change, and are tossing on the unquiet waters of life. Sometimes the bay is filled with flashing waters that leap in the sunshine; sometimes, when the tide is out, there is only a long stretch of grey and cozy mud. It shall not be always so. Like lands on the equator, where the difference between midsummer and midwinter is scarcely perceptible, either in length of day or in degree of temperature, that future will be a calm continuance, a uniformity which is not monotony, and a stability which does not exclude progress. "He shall go no more out." Eternal glory and unbroken communion is the blessed promise to the victor who is made by Christ "a pillar in the temple of my God."

II. Now, secondly, notice THE THREEFOLD INSCRIPTION. The writing of a name implies ownership and visibility. So the first of the triple inscriptions declares that the victor shall be conspicuously God's. "I will write upon him the name of my God." There may possibly be an allusion to the golden plate which flamed in the front of the High Priest's mitre, and on which was written the unspoken name of Jehovah. How do we possess one another? How do we belong to God? How does God belong to us? There is but one way by which a spirit can possess a spirit — by love; which leads to self-surrender and to practical obedience. And if — as a man writes his name in his books, as a farmer brands on his sheep and oxen the marks that express his ownership — on the redeemed there is written the name of God, that means, whatever else it may mean, perfect love, perfect self-surrender, perfect obedience. That is the perfecting of the Christian relationship which is begun here on earth. In the preceding letter to Sardis we were told that the victor's name should not "be blotted out of the book of life." Here the same thought is suggested by a converse metaphor. The name of the victor is written on the rolls of the city; and the name of the city is stamped on the forehead of the victor. That is to say, the affinity which even here and now has knit men who believe in Jesus Christ to an invisible order, where is their true mother-city and metropolis, will then be uncontradicted by any inconsistencies, unobscured by the necessary absorption in daily duties and transient aims and interests which often veils to others, and renders less conscious to ourselves, our true belonging to the city beyond the sea. The last of the triple inscriptions declares that the victor shall be conspicuously Christ's. "I will write upon him My new name." What is that new name? It is an expression for the sum of the new revelations of what He is, which will flood the souls of the redeemed when they pass from earth. That new name will not obliterate the old one — God forbid! It will do away with the ancient, earth-begun relation of dependence and faith and obedience. "Jesus Christ is the same...for ever"; and His name in the heavens, as upon earth, is Jesus the Saviour. That new name no man fully knows, even when he has entered on its possession, and carries it on his forehead; for the infinite Christ, who is the manifestation of the infinite God, can never be comprehended, much less exhausted, even by the united perceptions of a redeemed universe, but for ever and ever more and more will well out from Him. His name shall last as long as the sun, and blaze when the sun himself is dead.

(A. Maclaren, D. D.)

David, JohnJerusalem, Laodicea, Philadelphia, SardisAssemblies, Churches, Ear, Ears, Heed, Saying, Says, Spirit1. The angel of the church of Sardis is reproved and exhorted to repent.
37. The angel of the church of Philadelphia is approved for his diligence and patience;
14. the angel of Laodicea rebuked for being neither hot nor cold.
20. Christ stands at the door and knocks.

Revelation 3:13

     1444   revelation, NT
     3140   Holy Spirit, teacher
     3236   Holy Spirit, and Scripture
     3275   Holy Spirit, in the church
     5159   hearing

Revelation 3:11-13

     7241   Jerusalem, significance

August 5. "If any Man Hear My Voice and Open the Door I Will Come into Him and Will Sup with Him and He with Me" (Rev. Iii. 20).
"If any man hear My voice and open the door I will come into him and will sup with him and he with Me" (Rev. iii. 20). Some of us are starving, and wondering why the Holy Spirit does not fill us. We have plenty coming in, but we do not give it out. Give out the blessing you have, start larger plans for service and blessing, and you will soon find that the Holy Ghost is before you, and He will "prevent you with the blessings of goodness," and give you all that He can trust you to give away to others. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

An Advance Step in the Royal Programme
(Revelation, Chapters iv. and v.) "We are watching, we are waiting, For the bright prophetic day; When the shadows, weary shadows, From the world shall roll away. "We are watching, we are waiting, For the star that brings the day; When the night of sin shall vanish, And the shadows melt away. "We are watching, we are waiting, For the beauteous King of day; For the chiefest of ten thousand, For the Light, the Truth, the Way. "We are waiting for the morning, When the beauteous day is dawning, We are …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

A Solemn Warning for all Churches
I. GENERAL DEFILEMENT. The holy apostle, John, said of the church in Sardis, "These things saith he that hath the Seven Spirits of God, and the seven stars; I know thy works, that thou has a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. Remember therefore how thou has received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Loved Ones Chastened
The fact is, that this world is not the place of punishment. There may now and then be eminent judgments; but as a rule God does not in the present state fully punish any man for sin. He allows the wicked to go on in their wickedness; he throws the reins upon their necks; he lets them go on unbridled in their lusts; some checks of conscience there may be; but these are rather, as monitions than as punishments. And, on the other hand, he casts the Christian down; he gives the most afflictions to the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Commendation for the Steadfast
The Philadelphian saints, like the limpet, which has but little strength, stuck firmly to the rock, and they are commended for it. They had little strength, but they kept God's word, and they did not deny his name. Possibly if they had felt stronger they might have presumptuously quitted the word of the Lord for the opinions of men, as the Galatians did, and then they would have lost their reward. May every church of the Lord Jesus Christ, whether it have little strength or much, be concerned to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

23D DAY. A Speedy Coming.
"He is Faithful that Promised." "Behold, I come quickly."--REV. iii. 11. A Speedy Coming. "Even so! come, Lord Jesus!" "Why tarry the wheels of Thy chariot?" Six thousand years this world has rolled on, getting hoary with age, and wrinkled with sins and sorrows. A waiting Church sees the long-drawn shadows of twilight announcing, "The Lord is at hand." Prepare, my soul, to meet Him. Oh! happy days, when thine adorable Redeemer, so long dishonoured and despised, shall be publicly enthroned, in presence …
John Ross Macduff—The Faithful Promiser

Love in Chastisement.
"He is Faithful that Promised." "As many as I love, I rebuke and chasten."--REV. iii. 19. Love in Chastisement. Sorrowing Believer! what couldst thou wish more than this? Thy furnace is severe; but look at this assurance of Him who lighted it. Love is the fuel that feeds its flames! Its every spark is love! Kindled by a Father's hand, and designed as a special pledge of a Father's love. How many of his dear children has He so rebuked and chastened; and all, all for one reason, "I love them!" …
John Ross Macduff—The Faithful Promiser

The Disciple, -- Master, what are Heaven and Hell...
The Disciple,--Master, what are heaven and hell, and where are they? The Master,--1. Heaven and hell are the two opposite states in the spiritual realm. They have their origin in the heart of man and it is in this world that their foundations are laid. Since man cannot see his own spirit, so neither can he see these two states of the soul. But he has experience of them within him, just as he feels pain from a blow and perceives sweetness from eating sweetmeats. The wound caused by the blow may increase …
Sadhu Sundar Singh—At The Master's Feet

The Universality of Actual Grace
The gratuity of grace does not conflict with its universality. Though God distributes His graces freely, He grants them to all men without exception, because He wills all to be saved. This divine "will to save" (voluntas Dei salvifica) may be regarded in relation either to the wayfaring state or to the status termini. Regarded from the first-mentioned point of view it is a merciful will (voluntas misericordiae) and is generally called first or antecedent will (voluntas prima s. antecedens) …
Joseph Pohle—Grace, Actual and Habitual

Of Self-Denial and the Casting Away all Selfishness
"My Son, thou canst not possess perfect liberty unless thou altogether deny thyself. All they are enslaved who are possessors of riches, they who love themselves, the selfish, the curious, the restless; those who ever seek after soft things, and not after the things of Jesus Christ; those who continually plan and devise that which will not stand. For whatsoever cometh not of God shall perish. Hold fast the short and complete saying, 'Renounce all things, and thou shalt find all things; give up …
Thomas A Kempis—Imitation of Christ

The Exalted One.
Hebrews i. SOME thirty-five years ago, when the so-called "Higher Criticism" had begun its destructive work, a believer living in England, predicted that within thirty years the storm would gather over one sacred head. How this has come true! Satan's work of undermining the authority of the Bible, a pernicious work still going on, is but the preliminary to an attack of the Person of Christ. To-day as never before the glorious Person of our Lord is being belittled in the camp of Christendom. This …
Arno Gaebelein—The Lord of Glory

Inspiration.
"And unto the angel of the church in Sardis write, These things saith He that hath the seven Spirits of God."-- Rev. iii. 1. We do not speak here of the New Testament. Nothing has contributed more to falsify and undermine faith in the Scripture and the orthodox view concerning it than the unhistoric and unnatural practise of considering the Scripture of the Old and the New Testament at the same time. The Old Testament appears first; then came the Word in the flesh; and only after that the Scripture …
Abraham Kuyper—The Work of the Holy Spirit

Laodicea
We reach, in this last Epistle, the lowest point of Judah's degradation, in that long line of departure from God, from the day Israel left her "first love," even the day of her espousals, when brought forth out of Egypt, down, down through one vast scene of idolatry and judgment, until we find that nation described in the Epistle to the Assembly in Laodicea in a condition of spiritual destitution such as characterised the People in the period of the Minor Prophets. Indeed, so complete is the correspondence, …
E.W. Bullinger—Commentary on Revelation

The Seventh
refers to the throne, of which Solomon's was in every respect the ideal type. This, the highest promise, is given to the overcomers in the lowest condition of Israel's degradation, which is described as in danger of being "spued out." What that was we have already seen (page 89), and now we have the chiefest of all the promises. The overcomers in that last terrible condition of things are the ones who most need the greatest of Divine help and encouragement. Hence the highest promise is given. "To …
E.W. Bullinger—Commentary on Revelation

Set Me as a Seal Upon Thy Heart, as a Seal Upon Thine Arm; for Love is Strong as Death, Jealousy is Cruel as Hell; the Lights Thereof are Lights of Fire and Flames.
The Bridegroom invites the Spouse to set Him as a seal upon her heart; for as He is the source of her life, He ought also to be its seal. It is He who hinders her from ever leaving so blessed a state; she is then the fountain sealed, which none but Himself can either open or shut. He desires also that she should set Him as a seal upon her exterior and her works, so that everything may be reserved for Him and nothing may move without His directions. She is then a garden enclosed for her Bridegroom, …
Madame Guyon—Song of Songs of Solomon

Whether Predestination is Certain?
Objection 1: It seems that predestination is not certain. Because on the words "Hold fast that which thou hast, that no one take thy crown," (Rev 3:11), Augustine says (De Corr. et Grat. 15): "Another will not receive, unless this one were to lose it." Hence the crown which is the effect of predestination can be both acquired and lost. Therefore predestination cannot be certain. Objection 2: Further, granted what is possible, nothing impossible follows. But it is possible that one predestined---e.g. …
Saint Thomas Aquinas—Summa Theologica

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Flimsy Garments
'Their webs shall not become garments.'--ISAIAH lix. 6. 'I counsel thee to buy of me ... white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.'--REV. iii. 18. The force of these words of the prophet is very obvious. He has been pouring out swift, indignant denunciation on the evil-doers in Israel; and, says he, 'they hatch cockatrice's eggs and spin spiders' webs,' pointing, as I suppose, to the patient perseverance, worthy of a better cause, which bad men …
Alexander Maclaren—Expositions of Holy Scripture

The Calling and the Kingdom
'I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. iv. 1. 'They shall walk with Me in white; for they are worthy.'--Rev. iii. 4. The estimate formed of a centurion by the elders of the Jews was, 'He is worthy for whom Thou shouldst do this' and in contrast therewith the estimate formed by himself was, 'I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Nineteenth Day for the Holy Spirit on Christendom
WHAT TO PRAY.--For the Holy Spirit on Christendom "Having a form of godliness, but denying the power thereof."--2 TIM. iii. 5. "Thou hast a name that thou livest, and thou art dead."--REV. iii. 1. There are five hundred millions of nominal Christians. The state of the majority is unspeakably awful. Formality, worldliness, ungodliness, rejection of Christ's service, ignorance, and indifference--to what an extent does all this prevail. We pray for the heathen--oh! do let us pray for those bearing …
Andrew Murray—The Ministry of Intercession

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were …
Charles Hadden Spurgeon—Till He Come

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii. …
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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