18 I counsel thee to [166]buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that [167]the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.
18. I counsel thee to buy of me gold tried in the fire. Pure gold; such as has been subjected to the action of heat to purify it from dross. See Notes on 1 Pe. i. 7. Gold here is emblematic of religion—as being the most precious of the metals, and the most valued by men. They professed to be rich, but were not; and he counsels them to obtain from him that which would make them truly rich. ¶ That thou mayest be rich. In the true and proper sense of the word. With true religion; with the favour and friendship of the Redeemer, they would have all that they really needed, and would never be in want. ¶ And white raiment. The emblem of purity and salvation. See Notes on [ver. 4]. This is said in reference to the fact (ver. 17) that they were then naked. ¶ That thou mayest be clothed. With the garments of salvation. This refers, also, to true religion, meaning that that which the Redeemer furnishes will answer the same purpose in respect to the soul which clothing does in reference to the body. Of course it cannot be understood literally, nor should the language be pressed too closely, as if there was too strict a resemblance. ¶ And that the shame of thy nakedness do not appear. We clothe the body as well for decency as for protection against cold, and storm, and heat. The soul is to be clothed that the “shame” of its sinfulness may not be exhibited, and that it may not be offensive and repellant in the sight. ¶ And anoint thine eyes with eye-salve. In allusion to the fact that they were blind, ver. 17. The word eye-salve—κολλούριον—occurs nowhere else in the New Testament. It is a diminutive from κολλύρα—collyra—a coarse bread or cake, and means properly a small cake or cracknel. It is applied to eye-salve as resembling such a cake, and refers to a medicament prepared for sore or weak eyes. It was compounded of various substances supposed to have a healingquality. See Wetstein, in loco. The reference here is to a spiritual healing—meaning that, in respect to their spiritual vision, what he would furnish would produce the same effect as the collyrium or eye-salve would in diseased eyes. The idea is, that the grace of the gospel enables men who were before blind to see clearly the character of God, the beauty of the way of salvation, the loveliness of the person and work of Christ, &c. See Notes on Ep. i. 18.
19 As[168] many as I love, I rebuke and chasten: be zealous therefore, and repent.
19. As many as I love, I rebuke and chasten. Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient; and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained in the Notes on He. xii. 6, seq. The language is taken from Pr. iii. 12. ¶ Be zealous, therefore, and repent. Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labour, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. The truth taught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, and seeking his favour again. As sure as he has any true love for them, if this is not done he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself.
20 Behold, I stand at the door, and [169]knock: [170]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.
20. 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, ver. 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 favour; 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 here used, 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 desirousto 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 labour and are heavy laden,” &c. 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 (Lu. xi. 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 (comp. Is. lv. 1; Jn. vii. 37; Re. xxii. 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 men; 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) 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 farther, 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 towards 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 (5) the blessedness of thus admitting him, arising from his friendship—“I will sup with him, and he with me.” What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?
21 To him that [171]overcometh will I grant to [172]sit with me in my throne, even as [173]I also overcame, and am set down with my Father in his throne.
21. To him that overcometh. See Notes on [ch. ii. 7]. ¶ Will I grant to sit with me in my throne. That is,they will share his honours and his triumphs. See Notes on [ch. ii. 26], [27]; comp. Notes on Ro. viii. 17. ¶ Even as I also overcame. As I gained a victory over the world, and over the power of the tempter. As the reward of this, he is exalted to the throne of the universe (Phi. ii. 6–11), and in these honours, achieved by their great and glorious Head, all the redeemed will share. ¶ And am set down with my Father in his throne. Comp. Notes on Phi. ii. 6–11. That is, he has dominion over the universe. All things are put under his feet, and in the strictest unison and with perfect harmony he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son—that of the Son is that of the Father; for they are one. See Notes on Jn. v. 19; comp. Notes on Ep. i. 20–22; 1 Co. xv. 24–28.
22 He[174] that hath an ear, let him hear what the Spirit saith unto the churches.
22. He that hath an ear, &c. See Notes on [ch. ii. 7].