seph, the reputed father of Christ, as well as his virgin mother, were of the house and lineage of David; whence it arose that his birth took place as predicted in "Bethlehem the city of David." Christ here manifesting himself as having the key of David, or, agreeably to a subsequent revelation at the close of the Apocalypse, as both "the root and offspring of David," is therefore revealed in his regal character, as born heir to the throne of David; according to the saying of the angel who announced his future birth :- "The Lord God shall give unto him the throne of his Father David," which is yet to be established in all its splendour when Christ "shall reign in Jerusalem and before his ancients gloriously."

The key is naturally a symbol of power and authority: uncontroulable power and universal authority are therefore implied when Christ here reveals himself as he that openeth and no man shutteth; and shutteth and no man openeth;" corresponding nearly to the terms employed when he gave his Apostles a participation in it, saying, "WhatWhatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven." With respect to the phrase which occurs in the prophecy of Isaiah, and which is so nearly connected with our text: (viz. the government shall be upon his shoulder," and again, "the key of the house of David will I lay upon his shoulder,") it is to be observed, that the key, being in ancient times of considerable size, and sometimes formed of wood, was carried on state occasions on the shoulder, in reference to the trust and dignity it implied; as is the mace, the emblem of authority, in modern times. The burden of government is also represented figuratively as laid upon the

shoulder, the usual position in which all burdens are borne; and a somewhat similar figure of speech is employed in Psalm LXXV. in reference to the divine government,"" The earth is weak, I bear up the pillars of it."

AND

The further revelation which Christ gives of himself in our text, as "he that is holy," "he that is true," does not exactly appear in the opening vision of Chap. 1; but in the XIXth chapter, where Christ reveals himself as he that is "called THE WORD OF GOD," and as having a name written " KING OF KINGS AND LORD OF LORDS,' there is a third name by which he is “ called," and it is the first in order of the three, namely, that of "FAITHFUL TRUE," (Rev. XIX. 11) to which it is also added, in "righteousness doth he judge and make war;" and it has been before observed, respecting the saints who follow him manifested in power, and in their regal character; that their holiness is denoted by their being clothed in " fine linen white and clean,"-" which is the righteousness of saints;" while their truth and faithfulness are shown by their being characterized as "chosen and faithful."

Though we find not however the direct words of our text, (" he that is holy, he that is true,") amongst the characteristics of the introductory vision; and have been constrained to search for them elsewhere; we shall not I conceive err, if we consider the description given in Chap. 1. 14, of Christ as having "his head and his hairs white like wool, as white as snow," as intended to be emblematical of the holiness and truth, the purity and righteousness of his government. A similar description appears in Dan. vii. 9, where Christ, who is the revelation of the Father, and unto whom all judgment has been committed, is re

presented as "the Ancient of days," sitting in judgment upon the apostate nations of the western Roman empire. The same holiness and truth, righteousness and purity of judgment, indicated by the whiteness of Christ's garment, and of the hair of his head, may be considered as denoted also by the "great white throne" upon which he is in like manner represented in this Apocalypse as sitting at the great day of the general judgment; when the books are opened, and the dead are judged out of the things written therein, according to their works. Isaiah XI. 1-5 likewise thus describes the righteousness of the future government of him that hath the key of David: "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out ⚫ of his roots; And the Spirit of the 'Lord shall rest upon him; the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and fear of the Lord; and shall make him of ⚫ quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth.” And then it is said in reference to his character as the "word of God," in its condemning power, (kindred to his regal character,) "and he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked," after which it continues as before; "and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins :" than which passage no more full and satisfactory comment could be given upon the words of our text," he that hath the key of David," he that is holy, he that is true;" nor any thing more

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strikingly illustrate what is implied when it is said of Christ in the opening vision, " his head and his hairs were white like wool, as white as snow."

Verse 8. To the Church of Philadelphia our Lord speaks only words of encouragement, assuring them, in reference to the characteristics under which he had revealed himself unto them, as " he that openeth and no man shutteth; and shutteth, and no man openeth;" that he had set before them an open door, and no man could shut it; for they had a little strength, and had kept his word, and had not denied his name: words which forcibly bring to mind those addressed to his sincere but timid and defective followers," Fear not little flock, for it is your Father's good pleasure to give you the kingdom."

Verse 9. Our Lord encourages them farther by undertaking to plead their cause against their adversaries, according to the prophecy of Isaiah already quoted, in which it is said that he should judge the poor with righteousness, and reprove with equity for the meek of the earth. Behold," he says, I will make them of the synagogue of Satan, which say they are Jews and are not, but 'do lie; behold I will make them to ' come and worship before thy feet, ' and to know that I have loved thee." Their adversaries being called of the synagogue of Satan may have reference to the character of the persecutions they were now suffering under, which were carried on with the view of maintaining inviolate the empire of Satan, and the paganism of the old Roman empire; and it has been before observed how these Jews, said in our text " to lie," in saying that they were the true seed of the faithful Abraham, were forward above others in promoting these persecutions against the Gentile

converts. Christ declares that such shall be made to humble themselves before those whom they had oppressed, acknowledge the superior privileges they possessed in the favour of their Creator, and worship before their feet, confessing that God hath loved and highly exalted them. Thus did he declare during his personal ministry that eventually, "the meek should inherit the earth."

Thus in the ancient Jewish history, when Haman the Agagite, "the Jews enemy," sought the destruction not only of Mordecai but of the whole nation of the Jews, he was by the providence of God reduced to humble himself in a signal manner before him whom he hated, walking on foot before him and proclaiming, "thus shall it be done unto the man whom the king delighteth to honour;" and throughout the whole hundred and twenty seven provinces of the Persian empire the Jews, whose extirpation was intended, had the advantage over and destroyed their enemies, and "had light and gladness, and joy and honour;" so that many of those whose captives they were became Jews, " for the fear of the Jews fell upon them :" and this event, perhaps considered as a type of their enemies being finally humbled before them, and made to worship at their feet, was celebrated by an annual festival continued unto this day. That they will indeed be thus exalted in the latter day in the sight of those nations amongst whom they have been dispersed, and by whom they have been held in bondage, is plainly declared. "Thus saith the Lord of hosts; It shall yet come to pass '-that many people and strong 'nations shall come to seek the 'Lord of hosts in Jerusalem, and to pray before the Lord, and that ten men shall take hold, out of all g Zech. VIII. 20-23.

even

languages of the nations, 'shall take hold of the skirt of him that is a Jew, saying, We will go ' with you for we have heard that 'God is with you.”g

Verses 10, 11. Because they had patiently endured in the cause of Christ, he promises to them an exemption from those farther trials which should come upon all the world to try them that dwell upon earth : which promise may have reference to the Mahometan woes which desolated the eastern half of the world, the seat of these Churches; the fulfilment of which is considered by some to be visible even to this day, in the existence of a church on the site of Philadelphia, of at least nominal Christians. Our Lord then exhorts them, as before he did the Churches of Thyatira and Sardis, to perseverance in their present course, in expectation of his speedy appearing, that no man might take from them that "crown" which he, as the king of kings," the root and the offspring of David," "faithful and true" to his promises, and righteous in all his judgments, was ready to bestow upon them.

Verse 12. The promise made by the Spirit to those who should overcome is, that Christ would make them pillars in the temple of his God; or, in other words, they are promised that they should partake with him in his regal privileges; the pillar being the situation at which the king usually stood; as we read-when Jehoiada brought forth the young king Joash, and exhibited him to the people in the temple with the royal crown upon his head,—that

he stood by the pillar, as the mailner was." And we also read of king Josiah, that when he made a solemn covenant with God in behalf of himself and his people in the temple, the king stood by a pil. h 2 Kings XI. 14.

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lar;"z which in the parallel passage, of 2 Chron. XXXIV. 31, is called "his place." And it is observed in a note upon this passage, that "Orientals considered a place by a pillar or column as particularly ho ́nourable: whence Homer, (Od. 'XXIII.) places Ulysses on a lofty throne by a pillar." Our Lord assures them that as a pillar is fixed for ever in the temple, so they should be established in the house of God, and should go no more out; nor should the fear of change or of falling away, arising from a consciousness of their little strength, longer trouble them; for he whose gifts and calling are without repentance would write upon them, so as never to be obliterated, the name of his God and the name of the city of his God, the new Jerusalem which cometh down out of heaven from his God.-Of which blessed and eternal state thus symbolized it is said, "there shall be no more curse, but the throne

Christ adds " And I will write upon him my new name;" of which, as signifying Christ's regal name, we have treated largely in the exposition of the epistle to the Church in Thyatira.

To the importance of the future revelation of Christ in his regal character, in which the saints are in this epistle especially promised a participation, the Church have been till lately entirely insensible, and are as yet only partially awakened. For as the Jews refused to recognise Christ in his priestly character, and in his humiliation, and looked only for a king and conqueror; so the Gentile Church, having received him * 2 Kings

in the former character, are them. selves indifferent to the promises of his future exaltation upon earth, and his revelation in power, to take place within the limits of time. But did they rightly consider, that though Christ is the revelation of the whole three persons of the divine Trinity, the second person only, the Word made flesh, was manifested in his priestly office at the feast of the passover; and that the Holy Spirit, as sent by Christ, was manifested only on the feast of Pentecost; and that the manifestation of God the Father, in Christ, as king and creator, promised by the institution of the feast of tabernacles, remains yet unaccomplished; they would be prepared to receive, in their plain and obvious meaning, the promises of these epistles, and all the other prophecies which so abundantly testify to that great event.

The Church in Laodicea.

In the first two of the six preceding epistles we have found that the characteristics assumed by Christ refer to the then existing circumstances of his church; but in the four next following, respectively to his divine and human nature, and to his offices as priest and as king. In this, the last of the epistles, we return again to a revelation having more immediate reference to the state of the church; but not as before to their temporary situation and immediate exigencies; but to these as existing at all times, and under all circumstances, summing up as it were the various qualifications of his character previously made known, and shewing how the church is interested in them all, as constituting him, what he here reveals himself to be, "the way, the truth, and the life;" the only medium by which any man can have access to the Father. XXIII. 3.