That the Terms of Salvation are Offered to All Men
S. Clarke, D. D. Revelation 2:18-29 And to the angel of the church in Thyatira write; These things said the Son of God, who has his eyes like to a flame of fire… These words are a strong and general appeal to the reason and understanding of all unprejudiced and impartial men. 1. The phrase, "Let him hear," is an authoritative expression, becoming the majesty of God, and the weight and dignity of what is spoken by His command. And if they refuse or neglect to hear, and will be at no pains to examine into the true nature and end of religion, it is no hurt to Him, but to themselves only. 2. As these words express the authority of God, in requiring men to attend, so they do further denote His goodness likewise, in proposing to men, universally and plainly, the doctrine and the way of life. 3. The other phrase in the text, "He that hath an ear," signifies he that hath understanding, that hath ability, that hath capacity to apprehend what is spoken (Matthew 19:12). To have an ear, in the Scripture-sense, means to have an understanding free and unprejudiced, open to attend unto, and apt to receive the truth. And the want of it is not like the want of natural parts and abilities, pitiable and compassionable, but faulty and deserving of severe reproof (Mark 8:17, 18). 4. The capacity men have, and the indispensable obligation they are under, to hearken to and obey what God delivers to them. I. GOD, THE GREAT CREATOR AND RIGHTEOUS GOVERNOR AND MERCIFUL JUDGE OF THE WHOLE EARTH, OFFERS TO ALL MEN THE GRACIOUS TERMS AND POSSIBILITIES OF SALVATION. God speaks to men originally, by the light of nature, by the order and proportions of things, by the voice of reason, by the dictates of conscience. II. THIS OFFER, THOUGH GRACIOUSLY MADE TO ALL, YET IN EVENT BECOMES EFFECTUAL TO THOSE ONLY WHO ARE QUALIFIED AND CAPABLE TO RECEIVE IT. Light introduced upon any object supposes always that there be eyes to view and to discern it by that light. The sound of a voice, or the use of speech, supposes always that men have ears to hear what the speaker uttereth. And, in matters of religion, God's offering to men certain terms or conditions of salvation supposes in like manner a certain moral disposition in the mind, which causes it to have a regard to things of that nature, to have a sense and relish of things relating to morality; otherwise men would, in their nature, be no more capable of religion than beasts. 1. That disposition of mind which qualifies men to receive the terms of salvation is somewhat which the Scripture always speaks of as a matter of singular excellency, and worthy of great commendation. It is an eminent gift, or grace, of God. 2. Wherein consists this excellent temper and disposition of mind. (1) Attentiveness or consideration. (2) A delight in examining into truth and light, a taking pleasure at all times in beholding the light and in hearing the voice of reason. (3) Moral probity, sincerity, and integrity of mind. (4) A readiness to hearken to the voice of revelation as well as of reason. 3. What are the opposite qualities, or chief hindrances, which generally prevent the offers of salvation from being effectually embraced? (1) Carelessness and want of attention. (2) Prejudice or prepossession. (3) Perverseness and obstinacy. (4) The greatest impediment is a love of vice. III. That they who want an ear, they who want the dispositions necessary to their receiving this gracious offer of salvation, or are prevented by any of the hindrances which render it ineffectual, are always very severely reproved in Scripture, plainly DENOTING IT TO BE ENTIRELY THEIR OWN FAULT THAT THEY HAVE NOT EARS TO HEAR. The reason is because these necessary dispositions are not natural but moral qualifications, and the contrary impediments are not natural but moral defects. And though, in Scripture-phrase, it is to the delusions of Satan that this moral incapacity of men is frequently ascribed, yet this is never spoken by way of excuse, but always, on the contrary, of high aggravation. IV. THAT, SINCE THE SCRIPTURE ALWAYS EXPRESSLY LAYS THE BLAME UPON MEN'S SELVES, HENCE CONSEQUENTLY ALL THOSE PASSAGES WHEREIN GOD IS AT ANY TIME REPRESENTED AS BLINDING MEN'S EYES, OR CLOSING THEIR EARS, OR HARDENING THEIR HEARTS, OR TAKING AWAY THEIR UNDERSTANDING FROM THEM, MUST OF NECESSITY BE UNDERSTOOD TO BE FIGURATIVE EXPRESSIONS ONLY, not denoting literally what God actually effects by His power, but what by His providence He justly and wisely permits. 1. Some of these sorts of expressions denote only the general analogy or fitness of the thing to be done. 2. Some other expressions of this kind are only figurative acknowledgments of the universal superintendency of Providence over all events, without whose permission nothing happens in the world. 3. Some other expressions of this kind are only applications of prophecies or declarations of certain prophecies being fulfilled (Jude 1:4 1 Peter 2:8). Not appointed of God to be wicked, but foretold by the ancient prophets that such persons would arise. Of the like sense are the following (Daniel 12:10; 2 Timothy 3:13; Revelation 17:17). 4. To be denunciations or threatenings or God's justly and in judicial manner leaving incorrigible men to themselves, after many repeated provocations (Ezekiel 24:13). (S. Clarke, D. D.). Parallel Verses KJV: And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; WEB: "To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: