Resultados para: "PERGAMOS"

<p>in his estate--in Antiochus&#039; stead: his successor, Seleucus Philopater, his son.

in the glory of the kingdom--that is, inheriting it by hereditary right. MAURER translates, &quot;one who shall cause the tax gatherer (Heliodorus) to pass through the glory of the kingdom,&quot; that is, Judea, &quot;the glorious land&quot; (Dan 11:16, Dan 11:41; Dan 8:9). Simon, a Benjamite, in spite against Onias III, the high priest, gave information of the treasures in the Jewish temple; and Seleucus having reunited to Syria CÅ“lo-Syria and Palestine, the dowry formerly given by Antiochus the Great to Cleopatra, Ptolemy&#039;s wife, sent Heliodorus to Jerusalem to plunder the temple. This is narrated in 2 Maccabees 3:4, &amp;c. Contrast Zac 9:8, &quot;No oppressor shall pass through . . . any more.&quot;

within few days . . . destroyed--after a reign of twelve years, which were &quot;few&quot; compared with the thirty-seven years of Antiochus&#039; reign. Heliodorus, the instrument of Seleucus&#039; sacrilege, was made by God the instrument of his punishment. Seeking the crown, in the absence at Rome of Seleucus&#039; only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus&#039; brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 B.C.

neither in anger, nor in battle--not in a popular outbreak, nor in open battle.</p>

<p>vile--Antiochus called Epiphanes, that is, &quot;the illustrious,&quot; for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, &quot;the madman,&quot; for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [POLYBIUS, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed &quot;vile.&quot;

they shall not give . . . kingdom: but . . . by flatteries--The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, &quot;flattering&quot; Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [LIVY, 41.20].</p>

<p>Affectionate parting caution.

from idols--Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide &quot;in Him that is true (by abiding) in Jesus Christ,&quot; we become part of &quot;the world that lieth in the wicked one,&quot; given up to spiritual, if not in all places literal, idolatry (Eph 5:5; Col 3:5).





Next: 2 John Introduction</p>

<p>Here also we are to consider,
I. The inscription of this message. 1. To whom it was sent: To the angel of the church of Pergamos. Whether this was a city raised up out of the ruins of old Troy, a Troy nouveau (as our London was once called), or some other city of the same name, is neither certain nor material; it was a place where Christ had called and constituted a gospel church, by the preaching of the gospel and the grace of his Spirit making the word effectual. 2. Who it was that sent this message to Pergamos: the same Jesus who here describes himself as one that hath the sharp sword with two edges (Rev 1:16), out of whose mouth went a sharp two-edged sword. Some have observed that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declining church than to hear Christ speaking as one that held the stars in his hand, and walked in the midst of the golden candlesticks? etc. The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of God is a sword; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a sharp sword. No heart is so hard but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom have become another soul, or seem to be essential to it. (3.) It is a sword with two edges; it turns and cuts every way. There is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisers of that dispensation; there is an edge to make a wound, and an edge to open a festered wound in order to its healing. There is no escaping the edge of this sword: if you turn aside to the right hand, it has an edge on that side; if on the left hand, you fall upon the edge of the sword on that side; it turns every way.
II. From the inscription we proceed to the contents of the epistle, in which the method is much the same as is observed in the rest. Here,
1. Christ takes notice of the trials and difficulties this church encountered with: I know thy works, and where thou dwellest, etc., Rev 2:13. The works of God&#039;s servants are best known when the circumstances under which they did those works are duly considered. Now that which added very much lustre to the good works of this church was the circumstance of the place where this church was planted, a place where Satan&#039;s seat was. As our great Lord takes notice of all the advantages and opportunities we have for duty in the places where we dwell, so he takes notice of all the temptations and discouragements we meet with from the places where we dwell, and makes gracious allowances for them. This people dwelt where Satan&#039;s seat was, where he kept his court. His circuit is throughout the world, his seat is in some places that are infamous for wickedness, error, and cruelty. Some think that the Roman governor in this city was a most violent enemy to the Christians; and the seat of persecution is Satan&#039;s seat.
2. He commends their stedfastness: Thou holdest fast my name, and hast not denied my faith. These two expressions are much the same in sense; the former may, however, signify the effect and the latter the cause or means. (1.) &quot;Thou holdest fast my name; thou art not ashamed of thy relation to me, but accountest it thine honour that my name is named on thee, that, as the wife bears the name of the husband, so thou art called by my name; this thou holdest fast, as thine honour and privilege.&quot; (2.) &quot;That which has made thee thus faithful is the grace of faith: thou hast not denied the great doctrines of the gospel, nor departed from the Christian faith, and by that means thou hast been kept faithful.&quot; Our faith will have a great influence upon our faithfulness. Men who deny the faith of Christ may boast very much of their sincerity, and faithfulness to God and conscience; but it has been seldom known that those who let go the true faith retained their fidelity; usually on that rock on which men make shipwreck of their faith they make shipwreck of a good conscience too. And here our blessed Lord aggrandizes the fidelity of this church from the circumstance of the times, as well as of the place where they lived: they had been stedfast even in those days wherein Antipas his faithful martyr was slain among them. Who this person was, and whether there be anything mysterious in his name, we have no certain account. He was a faithful disciple of Christ, he suffered martyrdom for it, and sealed his faith and fidelity with his blood in the place where Satan dwelt; and though the rest of the believers there knew this, and saw it, yet they were not discouraged nor drawn away from their stedfastness: this is mentioned as an addition to their honour.
3. He reproves them for their sinful failures (Rev 2:14): But I have a few things against thee, because thou hast there those that hold the doctrine of Balaam, etc., and those that hold the doctrine of the Nicolaitans, which thing I hate. There were some who taught that it was lawful to eat things sacrificed to idols, and that simple fornication was no sin; they, by an impure worship, drew men into impure practices, as Balaam did the Israelites. Observe, (1.) The filthiness of the spirit and the filthiness of the flesh often go together. Corrupt doctrines and a corrupt worship often lead to a corrupt conversation. (2.) It is very lawful to fix the name of the leaders of any heresy upon those who follow them. It is the shortest way of telling whom we mean. (3.) To continue in communion with persons of corrupt principles and practices is displeasing to God, draws a guilt and blemish upon the whole society: they become partakers of other men&#039;s sins. Though the church, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties, yet it has power to exclude them from its communion; and, if it do not so, Christ, the head and lawgiver of the church, will be displeased with it.
4. He calls them to repentance: Repent, or else I will come unto thee quickly, etc., Rev 2:16. Observe here, (1.) Repentance is the duty of saints as well as sinners; it is a gospel duty. (2.) It is the duty of churches and communities as well as particular persons; those who sin together should repent together. (3.) It is the duty of Christian societies to repent of other men&#039;s sins, as far as they have been accessory to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to continue in its communion, and some drops of the storm fall upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal a wound, as the sword of Christ&#039;s mouth. Let but the threatenings of the word be set home upon the conscience of a sinner, and he will soon be a terror to himself; let these threatenings be executed, and the sinner is utterly cut off. The word of God will take hold of sinners, sooner or later, either for their conviction or their confusion.
III. We have the conclusion of this epistle, where, after the usual demand of universal attention, there is the promise of great favour to those that overcome. They shall eat of the hidden manna, and have the new name, and the white stone, which no man knoweth, saving he that receiveth it, Rev 2:17. 1. The hidden manna, the influences and comforts of the Spirit of Christ in communion with him, coming down from heaven into the soul, from time to time, for its support, to let it taste something how saints and angels live in heaven. This is hidden from the rest of the world - a stranger intermeddles not with this joy; and it is laid up in Christ, the ark of the covenant, in the holy of holies. 2. The white stone, with a new name engraven upon it. This white stone is absolution from the guilt of sin, alluding to the ancient custom of giving a white stone to those acquitted on trial and a black stone to those condemned. The new name is the name of adoption: adopted persons took the name of the family into which they were adopted. None can read the evidence of a man&#039;s adoption but himself; he cannot always read it, but if he persevere he shall have both the evidence of sonship and the inheritance.</p>

<p>I am Alpha and Omega, the first and the last; and--The oldest manuscripts, omit all this clause.

write in a book--To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [BENGEL].

seven churches--As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, &quot;which are in Asia&quot; are rejected by the oldest manuscripts, A, B, C, CYPRIAN, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ&#039;s cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ&#039;s word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man&#039;s natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning &quot;the beloved&quot; or &quot;desired&quot; [STIER]) represents the waning period of the apostolic age. Smyrna (&quot;myrrh&quot;), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a &quot;castle&quot; or &quot;tower&quot;), the Church possessing earthly power and decreasing spirituality from Constantine&#039;s time until the seventh century. Thyatira (&quot;unwearied about sacrifices&quot;), the Papal Church in the first half of the Middle Ages; like &quot;Jezebel,&quot; keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia (&quot;brotherly love&quot;), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.</p>

<p>I know thy works--Two oldest manuscripts omit this clause; one oldest manuscript retains it.

Satan&#039;s seat--rather as the Greek is translated all through Revelation, &quot;throne.&quot; Satan, in impious mimicry of God&#039;s heavenly throne, sets up his earthly throne (Rev 4:2). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Rev 2:10) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord&#039;s people (Antipas) even to death. Thus, this address is an anticipatory preface to Rev. 12:1-17; Note: &quot;throne . . . the dragon, Satan . . . war with her seed,&quot; Rev 12:5, Rev 12:9, Rev 12:17.

even in those days--Two oldest manuscripts omit &quot;even&quot;; two retain it.

wherein--Two oldest manuscripts omit this (then translate, &quot;in the days of Antipas, My faithful witness,&quot; or &quot;martyr&quot;); two retain it. Two oldest manuscripts read, &quot;My witness, MY faithful one&quot;; two read as English Version. Antipas is another form for Antipater. SIMEON METAPHRASTES has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian&#039;s reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. HENGSTENBERG makes the name, like other apocalyptic names, symbolical, meaning one standing out &quot;against all&quot; for Christ&#039;s sake.</p>

<p>thou--emphatic: &quot;So THOU also hast,&quot; As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So TRENCH explains. But I prefer taking it, &quot;THOU also,&quot; as well as Ephesus (&quot;in like manner&quot; as Ephesus; see below the oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou &quot;hast them,&quot; namely, in the Church.

doctrine--teaching (see on Rev 2:6): namely, to tempt God&#039;s people to idolatry.

which thing I hate--It is sin not to hate what God hates. The Ephesian Church (Rev 2:6) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of &quot;which I hate,&quot; &quot;IN LIKE MANNER.&quot;</p>

<p>The three oldest manuscripts read, &quot;Repent, therefore.&quot; Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Act 20:26.

I will come--I am coming.

fight against them--Greek, &quot;war with them&quot;; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare &quot;unto THEE.&quot;

with the sword of my mouth--resumed from Rev 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John&#039;s day are to be smitten with the Lord&#039;s spiritual sword, the word or &quot;rod of His mouth.&quot;</p>

<p>to eat--omitted in the three oldest manuscripts.

the hidden manna--the heavenly food of Israel, in contrast to the idol-meats (Rev 2:14). A pot of manna was laid up in the holy place &quot;before the testimony.&quot; The allusion is here to this: probably also to the Lord&#039;s discourse (Joh 6:31-35). Translate, &quot;the manna which is hidden.&quot; As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna &quot;hidden&quot; from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ&#039;s own hidden food on earth, Joh 4:32, Joh 4:34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world&#039;s dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection.

white stone . . . new name . . . no man knoweth saving he--TRENCH&#039;S explanation seems best. White is the color and livery of heaven. &quot;New&quot; implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes&#039; names on the twelve precious stones, next the heart. The word Urim means &quot;light,&quot; answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, &quot;Jehovah.&quot; The high priest consulted it in some divinely appointed way to get direction from God when needful. The &quot;new name&quot; is Christ&#039;s (compare Rev 3:12, &quot;I will write upon him My new name&quot;): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the &quot;hidden manna&quot; will thus be clear, as none save the high priest had access to the &quot;manna hidden&quot; in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with &quot;an everlasting priesthood&quot; for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ&#039;s people to the same sins.

receiveth it--namely, &quot;the stone&quot;; not &quot;the new name&quot;; see above. The &quot;name that no man knew but Christ Himself,&quot; He shall hereafter reveal to His people.</p>

<p>Thyatira--in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [STRABO, 13:4].

Son of God . . . eyes like . . . fire . . . feet . . . like fine brass--or &quot;glowing brass&quot; (see on Rev 1:14-15, whence this description is resumed). Again His attributes accord with His address. The title &quot;Son of God,&quot; is from Psa 2:7, Psa 2:9, which is referred to in Rev 2:27. The attribute, &quot;eyes like a flame,&quot; &amp;c., answers to Rev 2:23, &quot;I am He which searcheth the reins and hearts.&quot; The attribute, &quot;feet like . . . brass,&quot; answers to Rev 2:27, &quot;as the vessels of a potter shall they be broken to shivers,&quot; He treading them to pieces with His strong feet.</p>

<p>Philadelphia--in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [TACITUS, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.

he that is holy--as in the Old Testament, &quot;the Holy One of Israel.&quot; Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, &quot;hagios,&quot; separate from evil and perfectly hating it). In contrast to &quot;the synagogue of Satan&quot; (Rev 3:9).

true--Greek, &quot;alethinos&quot;: &quot;VERY God,&quot; as distinguished from the false gods and from all those who say that they are what they are not (Rev 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light (Joh 1:9; Jo1 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; Th1 1:9). The Greek, &quot;alethes,&quot; on the other hand, is &quot;truth-speaking,&quot; &quot;truth-loving&quot; (Joh 3:33; Tit 1:2).

he that hath the key of David--the antitype of Eliakim, to whom the &quot;key,&quot; the emblem of authority &quot;over the house of David,&quot; was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God&#039;s spiritual house, and &quot;shall reign over the house of Jacob,&quot; literal and spiritual (Luk 1:32-33), &quot;for ever,&quot; &quot;as a Son over His own house&quot; (Heb 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Rev 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Acts 10:1-48; Act 11:17-18; especially Act 14:27, end). But he wrongly tried to shut the door in part again (Gal 2:11-18). Eliakim had &quot;the key of the house of David laid upon his shoulder&quot;: Christ, as the antitypical David, Himself has the key of the supreme &quot;government upon His shoulder.&quot; His attribute here, as in the former addresses, accords with His promise. Though &quot;the synagogue of Satan,&quot; false &quot;Jews&quot; (Rev 3:9) try to &quot;shut&quot; the &quot;door&quot; which I &quot;set open before thee&quot;; &quot;no man can shut it&quot; (Rev 3:8).

shutteth--So Vulgate and Syriac Versions read. But the four oldest manuscripts read, &quot;shall shut&quot;; so Coptic Version and ORIGEN.

and no man openeth--Two oldest manuscripts, B, Aleph, Coptic Version, and ORIGEN read, &quot;shall open.&quot; Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.</p>

<p>sit with me in my throne-- (Rev 2:26-27; Rev 20:6; Mat 19:28; Mat 20:23; Joh 17:22, Joh 17:24; Ti2 2:12). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! &quot;The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love&quot; [TRENCH].

even as I also--Two thrones are here mentioned: (1) His Father&#039;s, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (Co1 6:2). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord&#039;s mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (Ti2 2:11-12). When Satan shall be bound (Rev 20:4), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father&#039;s throne (Rev 4:2-3; Rev 5:5-6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. TRENCH notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Rev 2:7), answering to Gen 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Rev 2:11). (3) The promise of the hidden manna (Rev 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Rev 2:26-27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord&#039;s Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (Rev 3:4-5). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (Rev 3:12); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father&#039;s throne (Rev 3:21).




Next: Revelation Chapter 4</p>