Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re3.rwp

Text File | 1993-03-13 | 24KB | 406 lines

3:1 {In Sardis} (\en Sardesin\). Some thirty miles south-east of
Thyatira, old capital of Lydia, wealthy and the home of Croesus,
conquered by Cyrus and then by Alexander the Great, in B.C. 214
by Antiochus the Great, at the crossing of Roman roads, in a
plain watered by the river Pactolus, according to Pliny the place
where the dyeing of wool was discovered, seat of the licentious
worship of Cybele and the ruins of the temple still there, called
by Ramsay (_op. cit._, p. 354) "the city of Death," city of
softness and luxury, of apathy and immorality, "a contrast of
past splendour and present unresting decline" (Charles). Along
with Laodicea it was blamed most of all the seven churches. {That
hath the seven Spirits of God} (\ho echôn ta hepta pneumata tou
theou\). For which picture of the Holy Spirit see #1:4|. {And the
seven stars} (\kai tous hepta asteras\). As in #1:16,20|. {A name
that thou livest} (\onoma hoti zêis\). A name in contrast with
reality. The \hoti\ clause in apposition with \onoma\. {And thou
art dead} (\kai nekros ei\). "The paradox of death under the name
of life" (Swete). Not complete (a nucleus of life) death (verse
#2|), but rapidly dying. See the picture in #Jas 2:17; 2Co 6:9;
2Ti 3:5|.

3:2 {Be thou watchful} (\ginou grêgorôn\). Periphrastic
imperative with present middle of \ginomai\ (keep on becoming)
and present active participle of \grêgoreô\ (late present from
perfect \egrêgora\ and that from \egeirô\, as in #Mt 24:42|) and
see #16:15| for \grêgoreô\ also. He does not say "Arise from the
dead" (#Eph 5:14|), for there are vestiges of life. Those still
alive are addressed through the angel of the church. {Stablish
the things that remain} (\stêrison ta loipa\). First aorist
active imperative of \stêrizô\, to make stable. Those not
actually dead, but in grave peril. See a like command to Titus in
Crete (#Tit 1:5|). Every new pastor faces such a problem. {Which
were ready to die} (\ha emellon apothanein\). Imperfect active
plural because the individuals, though neuter plural, are
regarded as living realities. The imperfect looking on the
situation "with a delicate optimism" (Swete) as having passed the
crisis, a sort of epistolary imperfect. {For I have found no
works of thine} (\ou gar heurêka sou erga\). "For I have not
found any works of thine." Perfect active indicative of
\heuriskô\. The church as a whole represented by \sou\ (thy).
{Fulfilled} (\peplêrômena\). Perfect passive predicate participle
of \plêroô\. Their works have not measured up to God's standard
(\enôpion tou theou mou\).

3:3 {Remember} (\mnêmoneue\). "Keep in mind," as in #2:5|.
{Therefore} (\oun\). Resumptive and coordinating as in #1:19;
2:5|. {Thou hast received} (\eilêphas\). Perfect active
indicative of \lambanô\, "as a permanent deposit" (Vincent).
{Didst hear} (\êkousas\). First aorist active indicative, the act
of hearing at the time. {And keep it} (\kai têrei\). Present
active imperative of \têreô\, "hold on to what thou hast." {And
repent} (\kai metanoêson\). First aorist active imperative of
\metanoeô\, "Turn at once." {If therefore thou shalt not watch}
(\ean oun mê grêgorêsêis\). Condition of third class with \ean
mê\ and the first aorist (ingressive) active subjunctive of
\grêgoreô\, "if then thou do not wake up." {I will come}
(\hêxô\). Certainly future active here, though probably aorist
subjunctive in #2:25|. {As a thief} (\hôs kleptês\). As Jesus had
already said (#Mt 24:43; Lu 12:39|), as Paul had said (#1Th
5:2|), as Peter had said (#2Pe 3:10|), as Jesus will say again
(#Re 16:15|). {Thou shalt not know} (\ou mê gnôis\). Strong
double negative \ou mê\ with second aorist active subjunctive of
\ginôskô\, though some MSS. have the future middle indicative
\gnôsêi\. {What hour} (\poian hôran\). A rare classical idiom
(accusative) surviving in the _Koiné_ rather than the genitive of
time, somewhat like #Joh 4:52; Ac 20:16| (Robertson, _Grammar_,
p. 470f.). Indirect question with \poian\.

3:4 {A few names} (\oliga onomata\). This use of \onoma\ for
persons is seen in the _Koiné_ (Deissmann, _Bible Studies_, p.
196f.) as in #Ac 1:15; Re 11:13|. {Did not defile} (\ouk
emolunan\). First aorist active indicative of \molunô\ (#1Co 8:7;
1Pe 1:4|), pollution. {They shall walk} (\peripatêsousin\).
Future active of \peripateô\, promise of fellowship with Christ
(\met' emou\, with me) "in white" (\en leukois\), as symbols of
purity (#7:9,13|) like the angel (#Mt 28:3|), with possibly a
reference to Enoch (#Ge 5:22|). For they are worthy (\hoti axioi
eisin\). To walk with Christ, not worthy in the same sense as God
and Christ (#4:11; 5:9|), but in a relative sense. See #Re 16:6|
for bad sense of \axios\.

3:5 {Shall be arrayed} (\peribaleitai\). Future middle indicative
of \periballô\, to fling around one, here and in #4:4| with \en\
and the locative, but usually in this book with the accusative of
the thing, retained in the passive or with the middle (#7:9,13;
10:1; 11:3; 12:1; 17:4; 18:16; 19:8,13|). {In white garments}
(\en himatiois leukois\). Apparently the spiritual bodies in the
risen life as in #2Co 5:1,4| and often in Revelation (#3:4,5;
6:11; 7:9,13f.; 19:8|). {I will in no wise blot out} (\ou mê
exaleipsô\). Strong double negative \ou mê\ and the first aorist
active (or future) of \exaleiphô\, old word, to wipe out (#Ac
3:19|). {Of the book of life} (\ek tês biblou tês zôês\).
Ablative case with \ek\. This divine register first occurs in #Ex
32:32f.| and often in the O.T. See #Lu 10:20; Php 4:3; Re 13:8;
20:15; 21:27|. The book is in Christ's hands (#13:8; 21:27|).
{His name} (\to onoma autou\). The name of the one who overcomes
(\ho nikôn\). Clear reminiscence of the words of Christ about
confessing to the Father those who confess him here (#Mt 10:32;
Mr 8:38; Lu 9:26; 12:8|). Whether John knew the Synoptic Gospels
(and why not?) he certainly knew such sayings of Jesus.

3:7 {In Philadelphia} (\en Philadelphiâi\). Some twenty-eight
miles south-east of Sardis, in Lydia, subject to earthquakes,
rebuilt by Tiberius after the great earthquake of A.D. 17, for a
time called in coins Neo-Caesarea, in wine-growing district with
Bacchus (Dionysos) as the chief deity, on fine Roman roads and of
commercial importance, though not a large city, called by Ramsay
(_op. cit._, p. 392) "the Missionary City" to promote the spread
of the Graeco-Roman civilization and then of Christianity, later
offering stubborn resistance to the Turks (1379-90 A.D.) and now
called Ala-Sheher (reddish city, Charles, from the red hills
behind it). The chief opposition to the faithful little church is
from the Jews (cf. #Ro 9-11|). There are some 1,000 Christians
there today. {The holy, he that is true} (\ho hagios, ho
alêthinos\). Separate articles (four in all) for each item in
this description. "The holy, the genuine." Asyndeton in the
Greek. Latin Vulgate, _Sanctus et Verus_. \Ho hagios\ is ascribed
to God in #4:8; 6:10| (both \hagios\ and \alêthinos\ as here),
but to Christ in #Mr 1:24; Lu 4:34; Joh 6:69; Ac 4:27,30; 1Jo
2:20|, a recognized title of the Messiah as the consecrated one
set apart. Swete notes that \alêthinos\ is _verus_ as
distinguished from _verax_ (\alêthês\). So it is applied to God
in #6:10| and to Christ in #3:14; 19:11| as in #Joh 1:9; 6:32;
15:1|. {He that hath the key of David} (\ho echôn tên klein
Daueid\). This epithet comes from #Isa 22:22|, where Eliakim as
the chief steward of the royal household holds the keys of power.
Christ as the Messiah (#Re 5:5; 22:16|) has exclusive power in
heaven, on earth, and in Hades (#Mt 16:19; 28:18; Ro 14:9; Php
2:9f.; Re 1:18|). Christ has power to admit and exclude of his
own will (#Mt 25:10f.; Eph 1:22; Re 3:21; 19:11-16; 20:4;
22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles
calls the structure Hebrew (future active indicative of \kleiô\),
and not Greek because it does not correspond to the present
articular participle just before \ho anoigôn\ (the one opening),
but it occurs often in this book as in the very next clause, "and
none openeth" (\kai oudeis anoigei\) over against \kleiôn\
(present active participle, opening) though here some MSS. read
\kleiei\ (present active indicative, open).

3:8 {I have set} (\dedôka\). Perfect active indicative of
\didômi\, "I have given" (a gift of Christ, this open door). See
#Lu 12:51| for a like use of \didômi\. {A door opened} (\thuran
êneôigmenên\). Perfect (triple reduplication) passive predicate
participle of \anoigô\ (verse #7|) accusative feminine singular.
The metaphor of the open door was a common one (#Joh 10:7-9; Ac
14:27; 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:20; 4:1|). Probably it
means here a good opportunity for missionary effort in spite of
the Jewish hostility. {Which} (\hên--autên\). Pleonastic
vernacular and Hebrew repetition of the personal pronoun \autên\
(it) after the relative \hên\ (which). Direct reference to the
statement in verse #7|. {That} (\hoti\). This conjunction resumes
the construction of \oida sou ta erga\ (I know thy works) after
the parenthesis (\idou--autên\, Behold--shut). {A little power}
(\mikran dunamin\). Probably "little power," little influence or
weight in Philadelphia, the members probably from the lower
classes (#1Co 1:26f.|). {And didst keep} (\kai etêrêsas\). "And
yet (adversative use of \kai\) didst keep" (first aorist active
indicative of \têreô\) my word in some crisis of trial. See #Joh
17:6| for the phrase "keeping the word." {Didst not deny} (\ouk
êrnêsô\). First aorist middle indicative second person singular
of \arneomai\. The issue was probably forced by the Jews (cf.
#2:9|), but they stood true.

3:9 {I give} (\didô\). Late omega form for \didômi\, but the
\-mi\ form in #17:13| (\didoasin\). These Jewish converts are a
gift from Christ. For this use of \didômi\ see #Ac 2:27; 10:40;
14:3|. There is ellipse of \tinas\ before \ek\ as in #2:10| (\ex
humôn\) and see #2:9| for "the synagogue of Satan." {Of them
which say} (\tôn legontôn\). Ablative plural in apposition with
\sunagôgês\. On the construction of \heautous Ioudaious einai\
see on »2:9| (\Ioudaious einai heautous\, the order of words
being immaterial). {But do lie} (\alla pseudontai\). Present
middle indicative of \pseudomai\, explanatory positive, addition
here to \kai ouk eisin\ of #2:9|, in contrast also with \ho
alêthinos\ of verse #7| and in Johannine style (#Joh 8:44; 1Jo
1:10; 2:4|). {I will make them} (\poiêsô autous\). Future active
indicative of \poieô\, resuming the prophecy after the
parenthesis (\tôn--pseudontai\, which say--but do lie). {To come
and worship} (\hina hêxousin kai proskunêsousin\). "That they
come and worship" (final clause, like _facio ut_ in Latin, with
\hina\ and the future active of \hêkô\ and \proskuneô\). The
language is based on #Isa 45:14; 60:14|. The Jews expected homage
(not worship in the strict sense) from the Gentiles, but it will
come to the Christians at last (#1Co 14:24|). Later Ignatius
(_Philad_. 6) warns this church against Judaizing Christians,
perhaps one result of an influx of Jews. {And to know} (\kai
gnôsin\). Continuation of the purpose clause with \hina\, but
with the second aorist active subjunctive rather than the less
usual future indicative. See both constructions also with \hina\
in #22:14|. Probably a reminiscence of #Isa 43:4| in \egô êgapêsa
se\ (I loved thee), first aorist active indicative.

3:10 {Patience} (\hupomenês\). "Endurance" as in #13:10; 14:12|
as also in #2Th 3:5|. {Thou didst keep} (\etêrêsas\) {--I also
will keep} (\kagô têrêsô\). Aorist active indicative and future
active corresponding to each other. For a like play on the tenses
of this verb by Christ see #Joh 17:6| (\tetêrêkan\), #Joh 17:11|
(\têrêson\), #Joh 17:12| (\etêroun\). {From the hour of trial}
(\ek tês hôras tou peirasmou\). This use of \ek\ after \têreô\ in
#Joh 17:15|, \apo\ in #Jas 1:27|. Trial brings temptation often
(#Jas 1:2,13|). Jesus endured (#Heb 12:1f.|) and he will help
them. There is still a church in Philadelphia in spite of the
Turks. {Which is to come} (\tês mellousês erchesthai\). Agreeing
with \hôras\ (feminine), not with \peirasmou\ (masculine). {Upon
the whole world} (\epi tês epoikoumenês holês\). The inhabited
earth (\gês\) as in #Re 12:19; Lu 2:1; Ac 16:6|, etc.), not the
physical earth, but the world of men as explained by the next
clause. {To try} (\peirasai\). First aorist active infinitive of
purpose from \peirazô\, probably to tempt (cf. the demons in
#9:1-21|), not merely to afflict (#2:10|). {That dwell upon the
earth} (\tous katoikountas epi tês gês\). Present active
articular participle of \katoikeô\, explaining "the whole world"
just before.

3:11 {I come quickly} (\erchomai tachu\). As in #2:16;
22:7,12,20|. "The keynote of the book" (Beckwith). But allow the
author's own meaning of "quickly." {Hold fast that which thou
hast} (\kratei ho echeis\). Sort of motto for each church
(#2:25|). {That no one take} (\hina mêdeis labêi\). Purpose
clause with \hina\ and second aorist active subjunctive of
\lambanô\. Here to take away "thy crown" (#2:10|) which will be
thine if really won and not forfeited by failure (#2Ti 4:8|). In
that case it will go to another (#Mt 25:28; Ro 11:17f.|).

3:12 {He that overcometh} (\ho nikôn\). Nominative absolute as in
#2:26|, resumed by the accusative \auton\ (him). {A pillar}
(\stulon\). Old word for column, in N.T. only here, #10:1; Ga
2:9; 1Ti 3:15|. Metaphorical and personal use with a double
significance of being firmly fixed and giving stability to the
building. Philadelphia was a city of earthquakes. "Temple"
(\naos\) here is also metaphorical (#7:15|), as in #1Ti 3:15| for
the people of God. In #21:22| we read that there is no temple in
the heavenly Jerusalem (#21:10-22:5|) descending as the new
Jerusalem with God himself as the temple, though the metaphorical
temple is mentioned in #7:15|. {He shall go out thence no more}
(\exô ou mê elthêi\). Strong double negative \ou mê\ with the
second aorist active subjunctive of \erchomai\. The subject is
\ho nikôn\ (the one overcoming). "Fixity of character is at last
achieved" (Charles). He, like the \stulos\ (pillar), remains in
place. {Upon him} (\ep' auton\). Upon \ho nikôn\ (the victor),
not upon the pillar (\stulos\). He receives this triple name (of
God, of the city of God, of Christ) on his forehead (#14:1; 7:3;
17:5; 22:4|) just as the high-priest wore the name of Jehovah
upon his forehead (#Ex 28:36,38|), the new name (#2:17|), without
any magical or talismanic power, but as proof of ownership by
God, as a citizen of the New Jerusalem, with the new symbol of
the glorious personality of Christ (#Re 19:12|), in contrast with
the mark of the beast on others (#13:17; 14:17|). For citizenship
in God's city see #Ga 4:26; Php 3:20; Heb 11:10; 12:22; 13:14|.
{The new Jerusalem} (\tês kainês Ierousalêm\). Not \neas\
(young), but \kainês\ (fresh). See also #21:2,10| and already #Ga
4:26; Heb 12:22|. Charles distinguishes between the Jerusalem
before the final judgment and this new Jerusalem after that
event. Perhaps so! In the Apocalypse always this form
\Ierousalêm\ (#3:12; 21:2,10|), but in John's Gospel
\Hierosoluma\ (#1:19|, etc.). {Which cometh down} (\hê
katabainousa\). Nominative case in apposition with the preceding
genitive \poleôs\ as in #1:5; 2:20|, etc. {Mine own new name}
(\to onoma mou to kainon\). For which see #2:17; 19:12,16|.
Christ himself will receive a new name along with all else in the
future world (Gressmann).

3:14 {In Laodicea} (\en Laodikiâi\). Forty miles south-east of
Philadelphia and some forty miles east of Ephesus, the last of
the seven churches addressed with special messages, on the river
Lycus on the border of Phrygia, near Colossae and Hierapolis,
recipient of two letters by Paul (#Col 4:16|), on the great
trade-route from Ephesus to the east and seat of large
manufacturing and banking operations (especially of woollen
carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_,
p. 40ff.), centre of the worship of Asklepios and seat of a
medical school and also of a provincial court where Cicero lived
and wrote many of his letters, home of many Jews, called by
Ramsay (_op. cit._, p. 413) "the City of Compromise," the church
here founded apparently by Epaphras (#Col 1:7; 4:12f.|), now a
deserted ruin, one of six cities with this name (meaning justice
of the people). No praise is bestowed on this church, but only
blame for its lukewarmness. {The Amen} (\ho Amên\). Personal
(masculine article) name here alone, though in #Isa 65:16| we
have "the God of Amen" understood in the LXX as "the God of
truth" (\ton theon ton alêthinon\). Here applied to Christ. See
#1:5| for \ho martus ho pistos\ (the faithful witness) and #3:7|
for \ho alêthinos\ (the genuine), "whose testimony never falls
short of the truth" (Swete). {The beginning of the creation of
God} (\hê archê tês ktiseôs tou theou\). Not the first of
creatures as the Arians held and Unitarians do now, but the
originating source of creation through whom God works (#Col
1:15,18|, a passage probably known to the Laodiceans, #Joh 1:3;
Heb 1:2|, as is made clear by #1:18; 2:8; 3:21; 5:13|).

3:15 {Neither cold} (\oute psuchros\). Old word from \psuchô\, to
grow cold (#Mt 24:12|), in N.T. only #Mt 10:42| and this passage.
{Nor hot} (\oute zestos\). Late verbal from \zeô\, to boil, (#Ro
12:11|), boiling hot, here only in N.T. {I would thou wert}
(\ophelon ês\). Wish about the present with \ophelon\ (really
\ôphelon\, second aorist active indicative of \opheilô\, without
augment) with the imperfect \ês\ (instead of the infinitive) as
in #2Co 11:1|, when the old Greek used \eithe\ or \ei gar\. See
#1Co 4:8| for the aorist indicative and #Ga 5:12| for the future.

3:16 {Lukewarm} (\chliaros\). Tepid. Old adjective from \chliô\,
to liquefy, to melt, here alone in N.T. {I will} (\mellô\). "I am
about to," on the point of. {Spew thee} (\se emesai\). First
aorist active infinitive of \emeô\, old verb to vomit, to reject
with extreme disgust, here alone in N.T.

3:17 {I am rich} (\hoti plousios eimi\). Recitative \hoti\ like
quotation marks before direct quotation. Old adjective from
\ploutos\, riches, wealth. Laodicea was a wealthy city and the
church "carried the pride of wealth into its spiritual life"
(Swete). {Have gotten riches} (\peploutêka\). Perfect active
indicative of \plouteô\, old verb from \ploutos\, used here of
imagined spiritual riches which the church did not possess, just
the opposite of church in Smyrna (poor in wealth, rich in grace).
This church was in a rich city and was rich in pride and conceit,
but poor in grace and ignorant of its spiritual poverty (\ouk
oidas\, knowest not). {The wretched one} (\ho talaipôros\). Old
adjective from \tlaô\, to endure, and \pôros\, a callus,
afflicted, in N.T. only here and #Ro 7:24|. Note the one article
in the predicate with all these five adjectives unifying the
picture of sharp emphasis on "thou" (\su\), "thou that boastest."
{Miserable} (\eleeinos\). Pitiable as in #1Co 15:19|. {Poor}
(\ptôchos\). See #2:9| for spiritual poverty. Perhaps some local
example of self-complacency is in mind. {Blind} (\tuphlos\).
Spiritual blindness as often (#Mt 23:17|), and note "eye-salve"
in verse #18|. {Naked} (\gumnos\). "The figure completes the
picture of actual poverty" (Beckwith). See #15,16|.

3:18 {I counsel} (\sumbouleuô\). Present active indicative, old
compound from \sumboulos\, counsellor (#Ro 11:34|), as in #Joh
18:14|. Almost ironical in tone. {To buy} (\agorasai\). First
aorist active infinitive of \agorazô\ (from \agora\,
market-place), rich as they think themselves to be. {From me}
(\par' emou\). From my side, emphatic. {Refined by fire}
(\pepurômenon ek puros\). Perfect passive participle of \puroô\
(as in #1:15|) and the metaphor carried on by \ek puros\, "fired
by fire." Purity by removing dross (#Ps 66:10|) like #1Pe 1:7|.
{That thou mayest become rich} (\hina ploutêsêis\). Purpose
clause with \hina\ and the ingressive first aorist active of
\plouteô\, spiritual riches. {That thou mayest clothe thyself}
(\hina peribalêi\). Purpose clause with \hina\ and second aorist
middle (direct) subjunctive of \periballô\, to fling round one as
in #3:5|. {Be not made manifest} (\mê phanerôthêi\). Continued
purpose clause with negative \mê\ and first aorist passive
subjunctive of \phaneroô\. {Nakedness} (\gumnotêtos\). Late and
rare word from \gumnos\, naked, in N.T. only here, #2Co 11:27; Ro
8:35|.  Cf. #Re 16:15; 20:13; 2Co 5:2f|. {Eye-salve}
(\kollourion\). Diminutive of \kollura\ (coarse bread of
cylindrical shape), object of \agorasai\, name for a famous
Phrygian powder for the eyes made in Laodicea (Charles), Latin
_collyrium_ (used for eye-salve by Horace and Juvenal). {To
anoint} (\egchrisai\). First aorist active infinitive
(epexegetic) of \egchriô\, late compound (\en, chriô\, Strabo,
Epictetus), to rub in, here only in N.T. {That thou mayest see}
(\hina blepêis\). Another purpose clause with \hina\ and the
present active subjunctive (keep on seeing).

3:19 Free rendering of #Pr 3:12| (in #Heb 12:6|), but with \hous
ean\ (indefinite relative plural) for \hon\ (definite relative
singular), with \philô\ instead of \agapâi\ and with the first
person \paideuô\ for \paideuei\ (the Lord chastens, from \pais\,
child, training a child) and with \elegchô\ (reprove) added. {Be
zealous} (\zêleue\). Present active imperative of \zêleuô\, in
good sense (from \zêlos, zeô\, to boil), in opposition to their
lukewarmness, here only in N.T. (elsewhere \zêloô\), "keep on
being zealous." {Repent} (\metanoêson\). Ingressive first aorist
active imperative of \metanoeô\.

3:20 {I stand at the door} (\hestêka epi tên thuran\). Perfect
active of \histêmi\ (intransitive). Picture of the Lord's advent
as in #Mt 24:33; Jas 5:9|, but true also of the individual
response to Christ's call (#Lu 12:36|) as shown in Holman Hunt's
great picture. Some see a use also of #So 5:2|. {If any man
hear--and open} (\ean tis akousêi kai anoixêi\). Condition of
third class with \ean\ and first aorist (ingressive) active
subjunctive of \akouô\ and \anoigô\. See #Joh 10:3; 18:37|. See
the picture reversed (Swete) in #Lu 13:25; Mt 25:10|. {I will
come in to him} (\eiseleusomai\). Future middle of \eiserchomai\.
See #Mr 15:43; Ac 11:3| for \eiserchomai pros\, to go into a
man's house. Cf. #Joh 14:23|. {Will sup} (\deipnêsô\). Future
active of \deipneô\, old verb, from \deipnon\ (supper), as in #Lu
17:8|. Fellowship in the Messianic kingdom (#Lu 22:30; Mr 14:25;
Mt 26:29|). Purely metaphorical, as is plain from #1Co 6:13|.

3:21 {He that overcometh} (\ho nikôn\). Absolute nominative again
as in #3:12|, but resumed this time by the dative \autôi\ as in
#2:26|. {To sit} (\kathisai\). First aorist active infinitive of
\kathizô\. This promise grows out of the prophecy that the saints
will share in the Messiah's rule, made to the twelve (#Mt 19:28;
Lu 22:29f.|), repeated by Paul (#1Co 6:2f.|), enlarged in #Re
22:1-5| (to last forever, #2Ti 2:11f.|). James and John took this
hope and promise literally (#Mr 10:40|) not metaphorically. {As I
also overcame} (\hôs kagô enikêsa\). First aorist active
indicative of \nikaô\, looking back on the victory as over in the
past. In #Joh 16:33| before the Cross Jesus says \Egô nenikêka
ton kosmon\ (perfect active), emphasizing the abiding effect of
the victory. {Sat down} (\ekathisa\). "I took my seat" (#Heb
1:3|) where Christ is now (#Re 22:3; Col 3:1|). Cf. #1Jo 5:4; Re
2:27f|. Each of these seven messages begins alike and ends alike.
Each is the message of the Christ and of the Holy Spirit to the
angel of the church. Each has a special message suited to the
actual condition of each church. In each case the individual who
overcomes has a promise of blessing. Christ the Shepherd knows
his sheep and lays bare the particular peril in each case.