Revelation 3:21

_ _ sit with me in my throne — (Revelation 2:26, Revelation 2:27; Revelation 20:6; Matthew 19:28; Matthew 20:23; John 17:22, John 17:24; 2 Timothy 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! “The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love” [Trench].

_ _ even as I also — Two thrones are here mentioned: (1) His Father’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 (1 Corinthians 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’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 (2 Timothy 2:11, 2 Timothy 2:12). When Satan shall be bound (Revelation 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’s throne (Revelation 4:2, Revelation 4:3; Revelation 5:5, Revelation 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 (Revelation 2:7), answering to Genesis 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 (Revelation 2:11). (3) The promise of the hidden manna (Revelation 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Revelation 2:26, Revelation 2:27), 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’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 (Revelation 3:4, Revelation 3:5). (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 (Revelation 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’s throne (Revelation 3:21).