open unto us a door of utterance." And that this is the Lord's meaning here we may perhaps gather from the promise in the ninth verse :-" 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 at thy feet, and to know that I have "loved thee:" that is, the very persons that offer this opposition, who would be the persons least likely to be subdued by your efforts, shall own my power-shall be brought to acknowledge that "I have loved thee"shall "come and worship at thy feet"—shall desist from their opposition, and more-shall honour as much as they before despised thee.

He adds, "Because thou hast kept the word of my "patience, I also will keep thee from the hour of temp"tation, which shall come upon all the world, to try "them that dwell upon the earth." "The word of Christ's patience" is invariably used in the New Testament to describe the patient waiting for the hope of his second advent; and accordingly he immediately follows up this by the declaration in the next verse, "Behold, I come quickly." The propriety of the expression arises from Christ himself now "waiting," and enduring patiently the usurpation of his kingdom by the enemy; as we read that "for the joy that was set before him, "he endured the cross, despising the shame, and is set "down on the right hand of the throne of God,”"from thence" (as another Scripture says) "expect"ing (or "waiting") till his enemies be made his foot

1." So the church, following Christ's steps, has

set before it the hope of sharing his triumph and glory; but, as Christ patiently endures, waiting the accomplishment of his hopes as Head of the church, so his disciples should wait patiently-should endure suffering at the present time, assured that ultimately they shall receive the fulfilment of their expectations.

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"I also will keep thee from the hour of temptation, "which shall come upon all the world to try them that "dwell upon the earth." Expositors, supposing that these words can have no reference beyond the persons to whom they were immediately addressed, have sought for this "hour of temptation," which was to come upon all the world," amongst the persecutions that came upon the Christian church in or about that time. But though no doubt some trial then approaching was alluded to by the Lord Jesus Christ, which more immediately concerned the persons whom he addresses, yet there is every reason to believe that he designed this promise also for his disciples in other times; and that the main reference is to that "time of trouble" which shall immediately precede his second coming: (See Daniel, xii. 1; Matt. xxiv. 29)—as indeed the announcement of his coming in the next verse proves :

"Behold, I come quickly; hold that fast which thou "hast, that no man take thy crown." "That which "thou hast," that is, "the word of Christ's patience," which he had just commended this church for keeping, and which is identical with "the kingdom and patience of Jesus Christ," mentioned chap. i. 9,-" the kingdom for which they suffered" patiently: see 2 Thess. i. 4, 5.

The crown of that kingdom is then the crown which he cautions them lest any should take; and which they should lose if they yielded to the temptation to exchange consistency and suffering for compromise and ease. A salutary caution this at all times, but especially in the near prospect as to us I believe it to be of "that hour of temptation, which," not again in type, but finally and once for all, "shall come upon all the world, to try them that dwell upon the earth!"

III. The twelfth verse contains the usual encouragement of reward "to him that overcometh ;"-" Him "that overcometh will I make a pillar in the temple of "my God, and he shall go no more out." Constaney and perseverance in holding fast the name and truth of Christ were the leading characteristics of this church, and accordingly the Lord promises them an abiding, constant, immoveable station in His church under far different circumstances, when established in glory, and past the reach of trouble and affliction: "I will make "him A PILLAR in the temple of my God, and he shall "go no more out!" The mention of "the Temple" sends us again to the Jewish Scriptures for the explanation of this emblem; and accordingly it is remarkable that, as is mentioned in 1 Kings, vii. 21, in the temple of Solomon there were two pillars placed at the front, of immense size and strength, to which names were given :-the one was called "JACHIN," which in Hebrew means "It shall be established;" and the other "Boaz,” which in the same language signifies "In it is strength." "Stability" and "strength" were then represented by

these pillars; and that the Lord alludes to them when he says, "I will make him a pillar in the temple of my God," seems to be confirmed by the promise of stability annexed-" and he shall go no more out."

"And I will write upon him the name of my God." To write a name upon anything denotes a property in it; and hence when the Lord says, "I will write upon him the name of my God," he means that he will mark such an one as His. And how much security and consolation is there in this promise! Does it not recall to our minds our Lord's words when,-speaking of his disciples as the sheep of his flock,-he says, "My Father "which gave them me, is greater than all, and none "shall pluck them out of his hand;" where the allusion is to the savage beast of prey, the wolf or roaring lion seeking to devour the sheep. The writing of a name has also another meaning in Scripture: it sometimes denotes consecration, the setting apart to a particular office. For instance, upon the forehead of the High Priest was “Holiness to the Lord," denoting his consecration to the Lord's service. So when the Lord says"I will write upon him the name of my God," he may mean not only to show the security of the believer, but also to say that he is one consecrated-set apart for ever to the services of his God as a King and Priest, which is in agreement with the mention of "the temple"-the heavenly temple-and the promise of being "a pillar" in it, like those in the temple of old.

He adds, "I will write on him my new name.” The new name of Christ, as before suggested, is the title of

his mediatorial kingdom; that kingdom to which the title is "new," because-not that of his pre-existent glory which he had from eternity, but-earned by his sufferings, and conferred on him in that new capacity and character, in which he appeared by the assuming of man's nature. And being the name of victory-the title "KING OF KINGS and LORD OF LORDS," emblazoned on the vesture and the thigh of the Redeemer-there is a peculiar propriety in the promise that it shall be written also " on him that OVERCOMETH."

"And the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from "my God." Writing the name of the city of God on him that overcometh evidently confers on him citizenship-marks him to be a citizen of "the new Jerusalem," the description of which, as well as its descent from heaven, is given in chapter xxi. of this book, where it will come more particularly under consideration. Suffice it here to say, that such rewards may well support through trials however severe. Precious, indeed, unspeakably precious, and most desirable the conflict which leads to such a prize! Who of us is there then that prefers ease to warfare? Let him read these

promises, and he will learn his losses; if, indeed, they do not inspire him with new zeal and ardour to " press "forward for the mark of the prize of the high calling "of God in Christ Jesus."