Revelation Chapter 3 verse 18 Holy Bible

Revelation 3 : 18 Bible Verse Songs

• Red And Gold by Jon Foreman

Pulpit Commentary

Pulpit CommentaryVerse 18. - I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; gold refined by the fire (Revised Version). It is doubtful whether ver. 17 should be connected with ver. 18 or with ver. 16 - whether the self-satisfied condition of the Church is given as the reason why "I will spue thee out of my mouth," or as the reason why "I counsel thee to buy of me." The Revised Version follows the Authorized Version in connecting yore. 17 and 18; and this view is supported by Alford, Bengel, Dusterdieck, Ebrard. But Trench prefers the other view. The Authorized Version seems correct, for the reason why "I will spue thee" is given in ver. 16, and another separate reason would probably (though not certainly) not be added. Though St. Paul (Colossians 2:3) had pointed out to the Laodiceans (see on the epistle generally, vers. 14-22; and el. Colossians 4:16) where "are hid all the treasures of wisdom and knowledge," they had not heeded the lesson, and now Christ once more counsels them to obtain true riches from the proper source. They are to buy from me; the emphasis being laid on me, in contradistinction to their trust in themselves. They are poor (ver. 17), and must therefore obtain gold refined by the fire - gold superior to that on the possession of which they so prided themselves, that they may indeed be rich. To buy this gold by giving something of equal value in exchange, they were truly unable. Yet it was to be bought, and would entail the sacrifice of something which, though perhaps dear to them, would be nothing in comparison with the return they would obtain. Note the Revised Version rendering may become rich, repeating and enforcing the fact of their present destitution. And white raiment, that thou mayest be clothed. Laodicea is said to have been famous for the raven blackness of the wool which was prepared and dyed there. This, perhaps, explains the point of the reproof contained in these words. "Notwithstanding thy trust in the excellence of the apparel for which thou aft famous, thou art yet naked (ver. 17), and needest clothing; that clothing can be obtained only from me, and is far superior to that of which thou boastest, since it is white, the emblem of all that is purest and best; not black, like your own, which is a type of darkness, the darkness of ignorance and sin. Mine is indeed the garment of righteousness, the marriage garment with which thou mayest enter the presence of thy King." And that the shame of thy nakedness do not appear. The nakedness will certainly be made apparent at some time. If it be persistently overlooked or ignored now, it will be made more glaring in the future, when God turns upon it the brightness of his presence. In the Revised Version "appear" is even more emphatically rendered "be made manifest" (φανερωθῇ). "Stripping," in the Bible, is commonly used to denote putting to shame: Hanun cut off the garments of David's servants (2 Samuel 10:4); the King of Assyria was to lead away the Egyptians naked and barefoot (Isaiah 20:4; see also Revelation 16:15); while supplying with clothes, or an additional quantity of clothes, was intended to show honour: thus Pharaoh arrayed Joseph in vestures of fine linen (Genesis 41:42); Joseph gave Benjamin five changes of raiment (Genesis 45:22; see also Esther 6:9; Ezekiel 16:10; Daniel 5:29; Zechariah 3:4; Luke 15:22). And anoint thine eyes with eyesalve, that thou mayest see. This is, of course, a reference in the "blindness" of ver. 17, of which the Laodiceans were ignorant. "Eyesalve" is κολλούριον ( ξολλψριυμ, perhaps so called because made up in the shape of a cake of bread - collyra. We cannot but think, in connexion with this passage, of the miracle of the healing of the blind man by the anointing of his eyes by our Lord - a miracle witnessed and related by St. John (John 9.). The subsequent incidents and discourse, too, forcibly illustrate the state of the Laodiceans, so much like that of the Pharisees, to whom were addressed the words, "If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth" (see on ver. 15).

Ellicott's Commentary

Ellicott's Commentary for English Readers(18) I counsel thee to buy.--There is, perhaps, a touch of irony here. How could the poor and naked buy? But the irony has no sting, for the counsel but recalled the invitation of the prophet to buy "without money and without price" (Isaiah 55:1).Gold--i.e., golden coin, "tried," or, fired out of fire, and so free from alloy or dross. Trench suggests that "gold" here stands for faith. Does not, however, the self-deceiving state of this Church rather point to love as the missing grace? The Laodiceans were as those who had many graces in appearance; they were not unlike one who had gifts, tongues, understanding, liberality, but lacked that fervent love without which all was as nothing (1Corinthians 13:1-3); or, to use Trench's own image, they were lacking in the only grace accepted as currency in the kingdom of God."O merchantman at heaven's mart for heavenly ware,Love is the only coin which passes there."But the possession of this love would bring their zeal out of the tepid into the fervent state. Such love, pure and fervent, could only spring from God, who would shed abroad His love in their hearts (Romans 5:5).White raiment.--The putting on of apparel and the stripping of it off were tokens of honour and humiliation. (See 2Samuel 10:1; Isa. 67:2,3; Hosea 2:3; Hosea 2:9; Zechariah 3:3-5; Revelation 16:15; Luke 15:22.) The wedding-feast was at hand. The unclad would then be put to shame (Matthew 22:11-13). Let them be prepared against this by putting on Christ (Colossians 3:10-14) and His righteousness (Philippians 3:9), that the shame of their nakedness do not appear--or, much better, be not made manifest. . . .