“Behold, I come, tachu, quickly,” or soon. This does not refer to the “coming in clouds” of ch. 1 : 7 ; but to the coming to execute the threatening of the previous verse. “I, the Spirit-man, will come soon to bring the hour of trial upon the whole habitable.” In ch.
The ground of escape from “the hour of trial,” which was to be so terrible, was stated to be “the keeping of the word of the patient waiting for the Spirit.” The importance of this word may be estimated by the seve
But while they of the synagogue of the Satan were to be subjected to great calamity in all the Roman Habitable, the Star-Angel and ec- clesia of Philadelphia, contemporary with the apostle John, together with all the ecclesias who ‘‘kept the word of the patient waiting for Christ,” were to be preserved from it.
The Holy and True one is the possessor of the Key of David. He holds this, and the Keys of Hades and of Death; and the Key of the Abyss—ch. 1:18; 20 : I. A key is symbolical of power to open and shut; hence, the Anointed One saith in this writing, that he openeth and shutteth, and no one can prevent him.
In the epistle before us, the Spirit presents himself as “the Holy One and True One:” as the Holy One of whom the prophets spake. In the vision which Isaiah saw concerning Judah and Jerusalem, he styles YAHWEH, the Holy One of Israel—ch. 1 : 4. He predicted that Judah would turn his back upon him; and that if “a very small rem¬nant" had not been left, the nation would have become like Sodom and Gomorrha, and would have partaken of their fate. This “remnant" is that portion of the Jews which accept Jesus of Nazareth as “the Holy One of Ail;” who in Apoc.
7. Also to the angel of the ecclesia in Philadelphia write; These things saith the holy one, the
true one, he having the key of the David, opening and no one shutteth, and he shuts and no
one openeth: 8. I have observed thy works; behold, I have placed before thee a door
which hath been opened, and no one is able to shut it; because thou hast a little strength, and hast kept my word, and hast not denied my name.
9. Behold, I give up out of the synagogue of the Satan them who say that they are Jews, yet
A name is representative of a person. It is a word or term by which an individual is designated. That which is inherited or bestowed at birth, indicates the relationship and attributes of flesh and blood to certain specialties. John Smith, by proving that he is the heir at law of the deceased William Smith, may inherit his estate; but in relation to “the life of the Lamb slain,” there is nothing in the name “John Smith” that gives him any claim upon it.
It is promised to him who shares in “the victory,” that he shall, not only “be clothed” with incorruption, and “his name” remain perpet¬ually inscribed among the deathless; but that his name shall be hon¬orably mentioned in the august presence of the Eternal Majesty of the Universe, and before his angelic hosts. This promise to the undefiled, whether in Sardis or elsewhere, at that time or in previous and after ages and generations, reads in the English Version, “I will confess his name before my Father, and before his angels.” The word in the ori¬ginal is emphatic.
The life of the book is peculiar. It is “the life of the Lamb slain.” The present life is hereditary and natural. It comes to us based upon the sympathies of flesh, which “profits nothing” in relation to that which is “the Lamb’s.” He gave his life as a price for the purchase of life for many brethren—Matt. 20 : 28. It is therefore styled “the life of the Lamb slain;” and a right to it is predicated on a “justification unto life” which results to a believer from the obedience of faith, or doing the commandments of God—Rev. 22 : 14.
Even the few names in Sardis had to save themselves by their per¬severance, upon the principle that “he who perseveres to the end shall be saved.” Hence, the Spirit saith, “the victor, he shall be clothed in white garments.” This is positive.