f Ps. cxlix, 6-9; and Dan. vii, 27. 8 Ps. xlix, 14.

*The Greek is er vekρwv, which is translated from in six other passages, as in 1 Cor. xv, 12: Paul's object (Phil. 3) being, not the general resurrection, for that none can avoid; but "the first resurrection," "the better resurrection," "the resurrection of the just," which he elsewhere describes; and which we learn from Rev. xx, will take place in the morning of the millennial day; whereas "the rest of the dead live not again till the thousand years are finished." The xvth Cor. relates only to the dead in Christ who rise "at his coming." "When they put on incorruption and immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." "Over such the second death hath no power," whereas those raised after the 1000 years will be consigned to the second death.

+ See Psalm ii, 7-10; Dan. ii, 35, and vii, 14. It would interrupt our subject to explain that Psalm; but observe: it gives a short description of the conduct of those nations who have known and despised the Lord's Anointed, until his manifestation as King for their destruction, and for the recompence of those that trust in him. Many of our Lord's parables (as that in Luke xx, 9—18) repeat the same sketch.

+

If any would apply this to literal Babylon, they are requested to point out when the prophecy has come to pass since Judah's nearly separate return to Jerusalem : also to mark the sixth verse which agrees with Ezek. xxxvii, 16-22; and the words, "from henceforth even for ever" shall Jehovah reign over them in mount Zion. This has never been the case hitherto since that return.

i Compare 2 Chron. xxviii, 9; John ii, 24; xxi, 17; Acts i, 24.

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tom of Israel every new year's eve
to address one another with this
prayer: May you be written in
'the book of life for all that is
' good!" The Jews think that God
on that day writes in this book all
circumstances concerning them; and
they suppose it sealed on the day of
atonement, (which they call the day
of judgement,) but not during the
intervening ten days of penance.
Before entering the desk the chief
rabbi prays, that in reward for fast-
ing, &c. God would be pleased to
write his name and those of his
brethren in the book of life. Proba-
bly this custom originated in pro-
mises connecting the recompence of
reward at Christ's second advent
with the atonement offered on his
first advent. Then the sinners be-
ing destroyed, "he that is left in
Zion, every one that is written
among the living in Jerusalem shall
be called holy." When Daniel's
people are delivered, it is every
one that shall be found written in
the Book."k
For into (that city)
shall in no wise enter any thing that
defileth; &c. but they that are writ-
ten in the Lamb's book of life. —
Paul speaks of certain elect whose
names he, by the Spirit, knew to be
written there;m and the character of
such is described in Mal. iii, 16—
18. No doubt pious Jews offered
prayers in view of these promises,
in answer to which the Redeemer
assures them, He will not blot out
their names, &c. There is another
remarkable reference in Rev. xvii, S,
where the dwellers on earth" whose
whose
names were not written in the book
of life from the foundation of the
world," i.e. who are not God's
elect, are described as in amazement
at beholding the judgements, which,

"

though revealed, they had not expected because of unbelief.

The Lord further promises,

CC I

will confess his name before my Father, &c." This he will do in that day when the sons of God will be manifested in their resurrection bodies, the day of adoption, to wit the redemption of the body.n May we stand in awe while remembering the fearful alternative, that if we deny him before men, he also will deny us before his Father!

Verse 7. Jesus "the Amen," "the Truth," assumes to himself the absolute perfections of God, viz. holiness and truth. He at the same time asserts universal irresistible power, in reference to the dominion promised to the Son of David, to admit into or exclude from his kingdom and shut up in endless separation from God, whom he will. This also is the prerogative of God. Jesus seems here to appropriate that prerogative peculiarly to himself, in opposition to the subsequent assumption of Antichrist. tion of Antichrist. (See on chap.

i, 18.)

Verses 8-10. In affirming his omniscient view, and comparative approval of the works of the Philadelphian church, Jesus graciously assures them he has set before them

an open door." Some think this expression signifies, free access, as part of God's family, to the throne of grace and kingdom of glory. But his Gospel opened the way of admission to both, before all to whom its sound went forth; especially to individuals who received its doctrines, in every church and nation. Therefore some privilege seems intended by which this church was distinguished from others.

j Isa. iv, 3. k Dan. xii, 1. 1 Rev. xxi, 27. 1 John iii, 10.

m Phil. iv, 3. n Luke xx, 36, and o Job xi, 10.

Probably his providential dispensation for its continuance as a church, as it remains to this day ;* and if this interpretation be correct, it will continue till his return, glorifying him by maintaining, though feebly, a christian profession, and persevering in patient expectation of his fulfilling the promises of his word ;P or by enduring persecution with constancy through that faith which is the evidence of things not seen. This no man could hinder: and thus they kept his word of promise, his truth and ordinances, and so did not deny his name. To confess it, is to contend earnestly for the glorious truths it unfolds: but their witness was rather negative than positive. They did not boldly confess him unto martyrdom, nor declare his fame, nor spread his glory, nor even uphold the churches connected with them under John's jurisdiction: alas, for their short comings! Yet the all merciful eye did not despise their little strength, nor reproach them that his name was not to them so precious and efficacious, as to those who cherish it as the name that is above every name, the name of healing virtue, and refreshing odor, "like ointment poured forth."-Still it was not "denied!" Therefore the Saviour adds promise upon promise.

His and their enemies shall bow before them, and be constrained to acknowledge his distinguishing favor towards them.

It remains to be seen, whether this 9th verse refers literally to early Judaizing teachers who had the circumcision of the flesh but not of the heart, and who are designated by the Searcher of hearts as part of the congregation of Satan's worshipers; or whether, as the concluding prediction argues, it refers to the Mahomedan delusion, from which he preserved the Philadelphian church alone, and which shall be dispelled before the rays of that truth which beams from this as well as distant churches, though yet too feebly to penetrate the surrounding darkness.

In proportion as this church kept his truth, he engaged to keep it from falling into this apostacy, which he foretold was about to spread over all that western empire,† to try its inhabitants and prove whom they served. Thus believers are kept from the power of delusions and temptations in proportion as they exercise faith in his word of promise. How needful is the word of his patience to a a church or person surrounded by heresies and persecution!

Verse 11. Did but the mental eye consider this promise, how

*"The captivity and ruin of the seven churches was completed by the Ottomans A. D. 1312, and the lords of Ionia and Lydia still trample on them, &c. But Philadelphia distant from the sea; forgotten by the emperors, and encompassed by Turks, Philadelphia alone is still erect, a column in a scene of ruins. Her sons defended their religion and liberty above 80 years and then capitulated."-(Gibbon.) These facts prove the locality of the churches addressed.

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"All the world," the Greek is Oureμevn, inhabited or civilized earth, as each successive empire considered itself! The expression is used Matt. xxiv, 14; Luke ii, 1, &c. to denote the Roman empire, or Christendom, the scene of trial, it being the only professing part of the globe, therefore the only one liable to a trial of faith. The temptation was to try them which dwell on the earth;" it could not have been supposed to affect angels or justified spirits; therefore this expression also denotes (as it usually does in this revelation) the Roman earth. The dominions of the Babylonian empire are called the earth in Ezra i, 2: sometimes Judea has this extensive appellation. Luke iv, 25; Roman ix, 27-29.

P Ps. cxxx, 5; and 1 John ii, 5, with Ps. cvi, 24.

should we love his appearing and
stand prepared that no temptation
should loosen our hold on the hope
set before us, nor any false teacher
wrest from us the crown for which
as wrestlers we had fought. This
crown is nevertheless Christ's free
gift,¶ and that recompence of re-
ward" which all saints kept in view."
The twenty-four representatives of
the patriarchal and apostolic church,
as the royal priesthood, wear it of
gold well refined ;s and they ever cast
it at the Giver's feet. This crown
they will lose who yield to apostacy
or heresy; for they serve another
master, who may indeed give one of
the ten crowns or the mitre, until
that dominion be taken away and
given to the people of the saints of
the Most High; but cannot give
the incorruptible "crown of glory
that fadeth not away, reserved for
you,''t
"t who keep the word of Christ's
patience, as her faithful witnesses
in sackcloth, unto the end.

Verse 12. In the conclusion of each epistle the Lord returns to particularize each person marked by his all-seeing eye, as having overcome by grace. The promise now given is, that he shall abide as a pillar in the temple of God: for the whole Church is a building fitly framed together, founded and built upon Christ Jesus, for a habitation of God through the Spirit. Each individual is a living stone of it, or a pillar unalterably dedicated to the glory of his grace, who accepts each in the beloved: for some suppose in this figure an allusion to the custom of inscribing memorials of victory and honor to the glory of a victor or king. That which perfects the bliss of saints is, that being once

caught up to meet the Lord, they shall ever be with the Lord," beholding his glory. They will be subject to no more conflict or peril of losing the crown of life, the promised possession, the reserved inheritance, the glory then revealed.* As "C the Son abideth ever," so his redeemed go no more out.' In many instances, writing the name on the forehead is a token of proprietorship. At this day the initials of a master's name are sometimes branded on the shoulder of a slave; and probably these texts allude to some similar custom in the east. I conceive this token of perpetual consecration, or unalienable possession, in this verse, denotes 1st. the Father's recovery of right over his rational creature, in body, soul, and spirit, as on the first creation, by restoration to him in Christ Jesus; in whom, by whom, and for whom they live for evermore. 2nd. His new name in the millennial dispensation, Immanu-EL, (Isa. vii, 14, and repeated Rev. xxi, 3, on his return to " dwell with men,") is therefore also inscribed on each ransomed one, as that of their purchaser, the Father's name being written as their proprietor. Possibly the inscription of the name of the city of God, new Jerusalem, denotes their being endowed with a right of inheritance there, when the name of the city shall be, The Lord is there."u Thus Psalm lxxxvii, 6, Jehovah will count when he reckons up the 'people, that this and that man was born there,' i. e. has the claim to inheritance as a child of adoption and grace, and entitled to the privileges of the new Jerusalem, the city of the living God.▾ The

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9 Chap. ii, 10; 2 Tim. iv, 8. r 1 Cor. ix, 25; Heb. x, 35-37. s Chap. iv, 4, 10. t 1 Pet. v, 4. u Ezek. xxxviii, 35. v Heb. xii, 22.

* Jeremiah was, in the sense of uncompromising firmness and enduring faithfulness, encouraged to persevere, by Jehovah's likening him to "a pillar of iron." (Chap. i, 18, 19.)