Revelation 3:12
Verse
Context
To the Church in Philadelphia
11I am coming soon. Hold fast to what you have, so that no one will take your crown.12The one who overcomes I will make a pillar in the temple of My God, and he will never again leave it. Upon him I will write the name of My God, and the name of the city of My God (the new Jerusalem that comes down out of heaven from My God), and My new name.
Sermons
T. Austin-Sparks
Winkie Pratney
Gareth Evans
Bakht Singh
Robert B. Thompson
Stephen KaungSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A pillar in the temple - There is probably all allusion here to the two pillars in the temple of Jerusalem, called Jachin and Boaz, stability and strength. The Church is the temple; Christ is the foundation on which it is built; and his ministers are the Pillars by which, under him, it is adorned and supported. St. Paul has the same allusions, Gal 2:9. I will write upon him the name of my God - That is, I will make him a priest unto myself. The priest had written on his forehead קודש ליהוה kodesh laihovah, "Holiness to the Lord." And the name of the city of my God - As the high priest had on his breastplate the names of the twelve tribes engraved, and these constituted the city or Church of God; Christ here promises that in place of them the twelve apostles, representing the Christian Church, shall be written, which is called the New Jerusalem, and which God has adopted in place of the twelve Jewish tribes. My new name - The Savior of All; the light that lightens the Gentiles; the Christ; the Anointed One; the only Governor of his Church; and the Redeemer of All mankind. There is here an intimation that the Christian Church is to endure for ever; and the Christian ministry to last as long as time endures: He shall go no more out for ever. Epistle to the Church of the Laodiceans
Jamieson-Fausset-Brown Bible Commentary
pillar in the temple--In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, STRABO [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple. my God--(See on Rev 2:7). go no more out--The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mat 25:10; Joh 8:35; compare Isa 22:23, the type, Eliakim). They shall be priests for ever unto God (Rev 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [AUGUSTINE in TRENCH]. write upon him the name of my God--as belonging to God in a peculiar sense (Rev 7:3; Rev 9:4; Rev 14:1; and especially Rev 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Exo 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Rev 13:16-17), and on the harlot (Rev 17:5; compare Rev 20:4). name of the city of my God--as one of its citizens (Rev 21:2-3, Rev 21:10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Rev 22:14). This was the city which Abraham looked for. new--Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [BENGEL]. my new name--at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. GIBBON, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."
John Gill Bible Commentary
He that hath an ear, let him hear,.... See Gill on Rev 2:7. . Revelation 3:14 rev 3:14 rev 3:14 rev 3:14And unto the angel of the church of the Laodiceans write,.... Of the city of Laodicea; see Gill on Rev 1:11; there was a church here in the times of the Apostle Paul; by whom it was founded is not known; mention is made of it in Col 2:1, who was now the angel, or pastor of it, whether Epaphras, who is there named, or another, is not certain. According to the Apostolical Constitutions (t), Archippus was ordained bishop of it by the apostles; see Col 4:16. There was a church here in the second century, for Sagaris, bishop of it, suffered martyrdom in the times of Antoninus Verus (u); and in the "fourth" century, this church was famous for two eminent bishops, Theodorus and Gregory; and in the "fifth" century, it was the metropolitan church of Phrygia, as it was in the "seventh" century, in which age Tyberius, bishop of this place, was in the sixth synod at Constantinople (w); but now it is even without inhabitants (x). This church represents the state of the church, from the end of the spiritual reign of Christ, till the time of his personal appearing and kingdom, to judge the quick and dead; for after the spiritual reign is over, professors of religion will sink into a formality, and into a lukewarm frame of spirit, and into great spiritual sloth and security, Rev 3:15, which will make those times like the times of Noah and of Lot; and such will be the days of the coming of the son of man to judge the world. Its name signifies either "the righteousness of the people"; and so may point at that popular and external righteousness, which the majority of the professors of religion in this period of time will be boasting of, and trusting in; being self-sufficient, and self-dependent, when at the same time they will be naked, as well as poor and blind, Rev 3:17; or it signifies "the judging of the people"; for this church state, at the end of it, will bring on the general judgment; the Judge will now be at the door indeed, standing and knocking; and they that are ready to meet the bridegroom, when he comes, will be admitted into the nuptial chamber, and sit down with him in his throne, in the thousand years' kingdom, at the close of which will be the second resurrection, when all the people, small and great, shall be judged, Rev 3:19. These things saith the Amen; see Isa 65:16; The word "Amen" is the name of a divine Person with the Jews, and it seems the second Person; for so on those words in Pro 8:30; "then was I by him as one brought up with him", they observe (y), do not read "Amon", the word there used, but "Amen"; and, a little after, "Amen", they say, is the "notaricon", or sign of , "God the faithful King"; they make (z) "Amen" to be one of the names of the second "Sephira", or number in the Cabalistic tree, by whom the second Person in the Godhead seems to be designed: and they say (a), that the word "Amen", by gematry (or numerically) answers to the two names "Jehovah, Adonai". Christ may be so called, because he is the God of truth, and truth itself; and it may be expressive of his faithfulness, both to God his Father, and to his people, in whom all the promises he either made, or received, are yea and amen; and also of the firmness, constancy, and immutability of Christ, in his nature, person, and offices, in his love, fulness of grace, power, blood, and righteousness; and is very appropriately assumed by him now, when he was about to give the finishing stroke to all covenant engagements, and to all promises and prophesies; see Rev 1:18. The faithful and true witness; who as he was in the days of his flesh; see Gill on Rev 1:5; so he will be at the day of judgment, a swift witness against all ungodly men; and he may the rather take up this title, not only on that account, but to show that the description he gives of the state and condition of this church is just, Rev 3:15; and to engage it to take his advice the more readily, Rev 3:18; and to assure it of the nearness of his coming, Rev 3:20; and to strengthen the faith of his people, and quicken their hope and expectation of the happiness with him promised, Rev 3:21; the same character is given to the Logos, or Word of the Lord, by the Targumist in Jer 42:5, let the Word of the Lord be to us , "for a true and faithful witness"; the very phrase here used, The beginning of the creation of God; not the first creature that God made, but the first cause of the creation; the first Parent, producer, and efficient cause of every creature; the author of the old creation, who made all things out of nothing in the beginning of time; and of the new creation, the everlasting Father of, everyone that is made a new creature; the Father of the world to come, or of the new age and Gospel dispensation; the Maker of the new heaven and new earth; and so a very fit person to be the Judge of the whole world, to summon all nations before him, and pass the final sentence on them. The phrase is Jewish, and it is a title the Jews give to Metatron, by whom they sometimes mean the Messiah; so those words in Gen 24:2, and Abraham said unto his eldest servant of his house, they paraphrase thus (b), ""and Abraham said unto his servant", this is Metatron, (or the Mediator,) the servant of God, "the eldest of his house"; for he is , "the beginning of the creation of God", who rules over all that he has; for to him the holy blessed God has given the government of all his hosts. Christ is the "the Prince", or Governor of all creatures, (t) L. 7. c. 46. (u) Euseb. Hist. Eccl. l. 4. c. 26. & l. 5. c. 24. (w) Eccl. Hist. Magdeburg. cent. 4. c. 2. p. 3. cent. 5. c. 7. p. 418. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. (x) Smith. Notitia, p. 150. (y) Zohar in Deut. fol. 121. 4. so in T. Bab. Sabbat, fol. 119. 2. & Sanhedrin, fol. 111. 1. Yalkut Simeoni, par. 2. fol. 46. 1. (z) Cabal. Denud. par. 2. p. 7. (a) Lex. Cabal. p. 130. & Baal Hatturim in Deut. xxviii. 15. (b) Zohar in Gen. fol. 77. 1.
Tyndale Open Study Notes
3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).
Revelation 3:12
To the Church in Philadelphia
11I am coming soon. Hold fast to what you have, so that no one will take your crown.12The one who overcomes I will make a pillar in the temple of My God, and he will never again leave it. Upon him I will write the name of My God, and the name of the city of My God (the new Jerusalem that comes down out of heaven from My God), and My new name.
- Scripture
- Sermons
- Commentary
Revelation of Jesus Christ - Part 7 of 10
By T. Austin-Sparks2.4K48:18Jesus ChristGEN 1:1PHP 3:131TI 6:13REV 3:12REV 3:21In this sermon, the preacher emphasizes the importance of having a single-minded focus on God and His calling. He urges the listeners not to settle for less than what God intended for them when He saved them. The preacher warns against compromising or being careless in their pursuit of God's full thought for their lives. He encourages the listeners to be zealous and on fire for God, not lukewarm like the stream that runs alongside Laodicea. The sermon is centered around the idea that the prize of the on-high calling of God in Christ Jesus should be the ultimate goal and motivation for every believer.
Evangelizing the Western Mindset - Part 13
By Winkie Pratney1.2K59:04MAT 24:24EPH 6:12HEB 9:271PE 5:81JN 4:1REV 3:12
This sermon delves into the new consciousness of the 1980s, exploring the shift towards a technological magic age and the blending of supernatural beliefs with materialistic views. It highlights the emergence of a space-age messiah concept in movies like E.T. and the societal hunger for heroes. The sermon emphasizes the need for Christians to embody a balance of revelation and practical service, marrying technology with spiritual insight to navigate and counter the prevailing spiritual trends.
Marked Men #3
By Gareth Evans92732:44RevelationEZK 10:1REV 3:12In this sermon, the speaker shares stories of individuals who have been anointed by God to preach the word. He mentions Yari Richards, a preacher who used to stammer but was miraculously able to speak without any stammering for 15 minutes, demonstrating God's anointing on his life. The speaker also talks about a young Brazilian layman who called together pastors and organized a successful evangelistic crusade, leading thousands of people to inquire about their faith. He emphasizes the importance of the anointing of God and calls for believers to hunger for God's presence and power in their lives. The sermon references the book of Ezekiel, specifically describing the vision of the glory of God and the movement of the cherubim.
The Hour of His Judgement Is Come
By Bakht Singh8801:34:51JudgementREV 3:12REV 7:4REV 14:1REV 14:4REV 14:14In this sermon, the speaker focuses on the first five verses of the book of Revelation. He emphasizes the importance of understanding the vision given to John and its relevance to believers. The speaker discusses the concept of judgment and how it is repeatedly mentioned in the Bible. He also highlights three key details about the company mentioned in the verses: they are in the clouds, they have the name of the Lamb, and they follow the Lamb wherever he goes. The speaker encourages believers to strive for purity and maintain their original love and devotion to Christ.
God's Temple
By Robert B. Thompson6211:18:00EZK 40:28EZK 40:48MAT 6:33EPH 2:22REV 3:12REV 21:22In this sermon, the speaker emphasizes the sacrifices made by those who came before us in their dedication to serving God. He mentions how they were persecuted, sawn in half, and burned at the stake for their faith. The speaker then calls on Jesus for help and asks for the empowerment of Michael to drive Satan away. He encourages the audience to give their all to serve God and to be willing to love not their own lives to the death. The speaker also discusses the challenges and trials that believers may face in their journey with God, comparing it to the process of breaking a horse. He concludes by highlighting the impact Jesus had in just three years of ministry and the importance of following God's will.
What God Has Entrusted to His Church, 3 of 3
By Stephen Kaung6161:27:07ChurchREV 3:12In this sermon, the speaker emphasizes the importance of experiencing the grace of God and recognizing our weakness. He encourages the audience to look to Jesus as the author and finisher of their faith. The speaker also discusses the significance of the church as the vessel entrusted with the testimony of Jesus. He highlights the diversity of local churches and the need for fellowship to share the fullness of Christ. The sermon concludes with the reminder that the Lord is looking for himself in the church.
Called to Song of Solomon, Hephzibah, and Jesus in Red (Isa. 62-63)
By Mike Bickle271:18:26Jesus as Bridegroomand JudgeKingForerunner MessageSNG 8:6ISA 62:4ISA 63:1REV 2:17REV 3:12Mike Bickle emphasizes the significance of understanding Jesus as the Bridegroom, King, and Judge, highlighting the need for a holistic view of Christ in the context of the forerunner message. He discusses the prophetic history of IHOP and the divine mandates received through dreams and visions, which call for a deeper intimacy with God and a commitment to prayer. Bickle stresses that the church must embrace the fullness of Jesus' identity to prepare for His return, integrating the messages of love, power, and judgment. He shares personal encounters that shaped this understanding, urging believers to recognize the beauty of God and the importance of being forerunners in faith.
Pillars, Manna, Vindication, and Treasure in Heaven
By Mike Bickle261:13:03Heavenly RewardsOvercoming ChallengesISA 60:14MAT 6:20MAT 19:21LUK 12:37JHN 6:351CO 3:15GAL 2:9REV 2:17REV 3:12REV 22:2Mike Bickle emphasizes the significance of being an overcomer in Christ, highlighting the promises found in Revelation 2 and 3, particularly the rewards of becoming pillars in God's temple, receiving hidden manna, and the treasure in heaven. He explains that these rewards are not just for all believers but specifically for those who overcome challenges and remain steadfast in their faith. Bickle encourages believers to pursue a deeper relationship with God, emphasizing the importance of love and commitment in their walk with Christ. He also discusses the vindication of believers before their persecutors and the reality of heavenly treasures, urging the congregation to invest in their spiritual future.
Called to Proclaim Song 8:6, Hephzibah, and Jesus in Red
By Mike Bickle211:26:57Jesus as Bridegroomand JudgeKingForerunner MessageSNG 8:6ISA 62:4ISA 63:1REV 2:17REV 3:12Mike Bickle emphasizes the importance of understanding Jesus as the Bridegroom, King, and Judge, highlighting the need for a forerunner message that prepares the church for His return. He shares personal experiences and prophetic encounters that shaped this revelation, stressing that the church must embrace all three aspects of Christ's nature to fully comprehend His love and authority. Bickle encourages believers to engage in prayer and intercession, aligning their hearts with God's desires and judgments, as they prepare for the coming of the Lord.
The Forerunner Message: Jesus as Bridegroom, King, and Judge
By Mike Bickle201:59:23Jesus as BridegroomThe Forerunner MessageDEU 6:5PSA 27:4SNG 8:6ISA 62:4ISA 63:1MAT 25:1JHN 3:29REV 2:17REV 3:12REV 19:12Mike Bickle emphasizes the significance of understanding Jesus as the Bridegroom, King, and Judge in his sermon 'The Forerunner Message.' He reflects on the 15 years of prayer meetings that laid the foundation for the International House of Prayer (IHOP) and expresses a vision for the next 15 years, anticipating greater impact and challenges. Bickle shares personal encounters with God that shaped his understanding of the beauty of Jesus and the importance of the first commandment, urging the congregation to embrace a deeper relationship with Christ. He calls for a recommitment to the forerunner message, encouraging believers to stand firm in their faith amidst the complexities of the world.
Jesus' Leadership in the Millennium (Isa. 2)
By Mike Bickle201:11:17The Millennial KingdomJesus' LeadershipISA 2:2ISA 4:2ISA 9:6ISA 11:1ISA 40:4JER 3:17EZK 40:2ZEC 14:10ROM 15:13REV 3:12Mike Bickle emphasizes the significance of Jesus' leadership during the Millennium as depicted in Isaiah 2, highlighting the glory of Jerusalem as the capital city of the great King. He explains that this city will be a mountain house, exalted above all nations, where Jesus will teach and judge, leading to a time of peace where nations will no longer engage in war. Bickle connects various passages in Isaiah to paint a comprehensive picture of the beauty and authority of the Messiah, who will govern with wisdom and compassion, ultimately transforming the world. He encourages believers to anchor their hope in the prophetic vision of the future, reminding them that this is their story and destiny.
7 Types of Eternal Rewards
By Mike Bickle1959:39Heart ResponsesEternal RewardsMAT 6:20MAT 25:211CO 3:81CO 15:412CO 9:7JAS 1:121PE 1:7REV 2:10REV 3:5REV 3:12Mike Bickle emphasizes the significance of eternal rewards in his sermon '7 Types of Eternal Rewards,' explaining that our choices and actions in this life directly impact the rewards we will receive in the age to come. He highlights that Jesus spoke extensively about these rewards, which include various forms of glory, authority, and praise from God, and that they are based on our heart responses rather than our abilities. Bickle encourages believers to consider their daily decisions and acts of righteousness, as these will be recognized and rewarded by God, ultimately leading to a deeper communion with Him. He reassures that every small act of service and humility matters and will be remembered, urging listeners to live with an eternal perspective.
Unshaken in Christ
By Charles E. Cowman0PSA 46:2PSA 125:1PRO 3:5ACT 20:24REV 3:12Charles E. Cowman preaches on the steadfastness and immovability that comes from having God in the midst of our lives. Drawing inspiration from Psalms 46:2, 3, 5, he emphasizes the possibility of reaching a place where nothing can disturb our peace, just like the Apostle Paul who was unshaken by trials. By allowing God to work in us, we can experience a peace that surpasses understanding, remaining unmovable in the face of life's challenges.
Solomon's Temple a Figure of the Church; and the Two Pillars, Jachin and Boaz, Typical of Christ.
By John Gill0The ChurchChrist as Our Foundation1KI 7:21PSA 75:3ISA 26:4ISA 28:16ISA 40:29MAT 16:18JHN 2:191CO 3:16HEB 6:19REV 3:12John Gill preaches on the significance of Solomon's Temple as a representation of the Church, emphasizing the two pillars, Jachin and Boaz, which symbolize Christ. He explains that Jachin, meaning 'He shall establish,' signifies God's promise to establish His Church and believers, while Boaz, meaning 'In Him is strength,' represents the strength found in Christ. Gill draws parallels between the temple's structure and the spiritual body of believers, highlighting the importance of being part of the Church as a pillar of truth and support. He encourages the congregation to rely on Christ for strength and stability in their faith, assuring them that true believers are established and upheld by Him. The sermon concludes with a call to trust in the Lord for everlasting strength and to recognize Christ as the foundation of their faith.
Of the New Heavens and Earth, and the Inhabitants of Them.
By John Gill0New CreationRighteousnessPSA 37:29ISA 65:17MAT 5:52PE 3:13REV 3:12REV 7:9REV 21:1REV 21:11REV 21:27John Gill preaches about the promise of new heavens and a new earth, emphasizing that believers look forward to a literal renewal of creation where righteousness dwells. He contrasts this future state with the current world, which is marred by sin and suffering, and describes the inhabitants of this new creation as perfectly righteous, free from sorrow and pain. Gill draws on biblical prophecies, particularly from Isaiah and Revelation, to illustrate the joy and glory that await the faithful in this transformed existence.
Rev. 21:5. the New Things of God
By Horatius Bonar0New BeginningsGod's PromisesPSA 33:3ISA 65:17MAT 26:28JHN 13:34EPH 4:24HEB 10:192PE 3:13REV 3:12REV 21:5Horatius Bonar emphasizes the transformative power of God's new things as revealed in Revelation 21:5, highlighting the significance of the new covenant, new man, new way, new song, new commandment, new wine, new Jerusalem, new heavens and earth, and new name. Each of these 'new things' represents a profound shift from the old, offering believers a fresh start and a deeper relationship with God through Christ. Bonar illustrates how these new elements are not just replacements but enhancements that fulfill God's promises and reflect His love and grace. The sermon encourages believers to embrace these new realities and live in the light of their implications for their lives and faith.
The Overcomer's Riches, Reward and Rest
By H.J. Vine01JN 4:41JN 5:4REV 2:7REV 3:5REV 3:12H.J. Vine preaches about the importance of believers being in the world but not of the world, emphasizing the victory over the world that comes through faith in the Son of God. He contrasts the true children of God with religious leaders of the world, highlighting the need to overcome the world through their nature, faith, and belief in Jesus. The sermon delves into the rewards and encouragement given to overcomers in Revelation, pointing to the ultimate rest and glory awaiting those who remain faithful to Christ.
The New Name
By George MacDonald0PSA 139:1ISA 62:2MAT 10:30JHN 10:3ROM 2:61CO 13:12PHP 2:91JN 3:2REV 2:17REV 3:12George MacDonald delves into the mysticism found in the Book of Revelation, exploring the symbolism of the white stone and the new name written on it, which signifies the divine judgment and communication of what God thinks about the individual who overcomes. He emphasizes the importance of understanding the true essence of a name as a symbol of one's character and being, given by God alone. MacDonald highlights the individual and unique relationship each person has with God, where God reveals a secret new name to each individual, signifying their distinctiveness and personal connection with Him.
(The Sanctuary) 2. the New Covenant Sanctuary
By D.S. Warner0JHN 10:9ACT 26:18GAL 2:9EPH 5:251TH 5:23HEB 4:3REV 3:12D.S. Warner preaches about the spiritual significance of the sanctuary in the New Testament, drawing parallels between the Old Testament sanctuary and the church of God. He emphasizes the importance of two successive works of grace, symbolized by the two vails in the sanctuary, representing justification and sanctification. The sermon highlights the role of overcomers as pillars in the temple of God, crowned with holiness and adorned with the graces of sanctification. Warner urges believers to diligently seek the full assurance of hope and to press on to inherit the promises of sanctification through faith and patience.
Comfort for Mourners
By Henry Law0ISA 33:24ISA 57:1MAT 11:28ACT 14:222CO 5:1HEB 12:231JN 3:2REV 3:12REV 14:13REV 21:4Henry Law preaches about the profound comfort and joy that believers can find in the midst of sorrow and loss, emphasizing the assurance of eternal rest and peace in the presence of God. He highlights the scriptural promises of being reunited with loved ones in heaven, free from pain, sickness, and the troubles of this world. The sermon encourages gratitude for the hope of resurrection and the ultimate perfection awaiting believers in the glorious presence of the Triune God.
The Company on Mount Zion
By T. Austin-Sparks0PHP 3:10HEB 12:22REV 3:12REV 14:1REV 14:3T. Austin-Sparks delves into Revelation 14:1-5, emphasizing the significance of the Lamb and the 144,000 who follow Him wherever He goes. He addresses the controversy surrounding the phrase 'firstfruits' and the importance of understanding its true meaning. Sparks highlights the exclusive fellowship with Christ as the Lamb that this unique company shares, marked by their utter devotion and capacity for suffering. These overcomers are described as a virgin people, symbolizing their purity and separation from the world's spiritual system. Their deep suffering leads to a profound understanding of God's love and a unique song of worship before the throne.
Our Daily Homily - Revelation
By F.B. Meyer0Eternal Nature of ChristOvercoming SinREV 1:11REV 2:17REV 3:12REV 4:1REV 5:6REV 7:17REV 12:11REV 19:9REV 21:1REV 22:3F.B. Meyer emphasizes the eternal nature of Christ as the First and the Last, highlighting His role in creation, redemption, and the believer's life. He illustrates how Christ's presence is a source of stability and strength, akin to pillars in a temple, and how believers can receive direct revelations of God's will through purity of heart. Meyer also discusses the significance of the Lamb in the heavenly throne, the call for believers to overcome sin, and the promise of eternal life and service in God's presence. Ultimately, he encourages the faithful to remain vigilant and ready for Christ's return, as they await the fulfillment of God's promises.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
A pillar in the temple - There is probably all allusion here to the two pillars in the temple of Jerusalem, called Jachin and Boaz, stability and strength. The Church is the temple; Christ is the foundation on which it is built; and his ministers are the Pillars by which, under him, it is adorned and supported. St. Paul has the same allusions, Gal 2:9. I will write upon him the name of my God - That is, I will make him a priest unto myself. The priest had written on his forehead קודש ליהוה kodesh laihovah, "Holiness to the Lord." And the name of the city of my God - As the high priest had on his breastplate the names of the twelve tribes engraved, and these constituted the city or Church of God; Christ here promises that in place of them the twelve apostles, representing the Christian Church, shall be written, which is called the New Jerusalem, and which God has adopted in place of the twelve Jewish tribes. My new name - The Savior of All; the light that lightens the Gentiles; the Christ; the Anointed One; the only Governor of his Church; and the Redeemer of All mankind. There is here an intimation that the Christian Church is to endure for ever; and the Christian ministry to last as long as time endures: He shall go no more out for ever. Epistle to the Church of the Laodiceans
Jamieson-Fausset-Brown Bible Commentary
pillar in the temple--In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, STRABO [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple. my God--(See on Rev 2:7). go no more out--The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mat 25:10; Joh 8:35; compare Isa 22:23, the type, Eliakim). They shall be priests for ever unto God (Rev 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [AUGUSTINE in TRENCH]. write upon him the name of my God--as belonging to God in a peculiar sense (Rev 7:3; Rev 9:4; Rev 14:1; and especially Rev 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Exo 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Rev 13:16-17), and on the harlot (Rev 17:5; compare Rev 20:4). name of the city of my God--as one of its citizens (Rev 21:2-3, Rev 21:10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Rev 22:14). This was the city which Abraham looked for. new--Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [BENGEL]. my new name--at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. GIBBON, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."
John Gill Bible Commentary
He that hath an ear, let him hear,.... See Gill on Rev 2:7. . Revelation 3:14 rev 3:14 rev 3:14 rev 3:14And unto the angel of the church of the Laodiceans write,.... Of the city of Laodicea; see Gill on Rev 1:11; there was a church here in the times of the Apostle Paul; by whom it was founded is not known; mention is made of it in Col 2:1, who was now the angel, or pastor of it, whether Epaphras, who is there named, or another, is not certain. According to the Apostolical Constitutions (t), Archippus was ordained bishop of it by the apostles; see Col 4:16. There was a church here in the second century, for Sagaris, bishop of it, suffered martyrdom in the times of Antoninus Verus (u); and in the "fourth" century, this church was famous for two eminent bishops, Theodorus and Gregory; and in the "fifth" century, it was the metropolitan church of Phrygia, as it was in the "seventh" century, in which age Tyberius, bishop of this place, was in the sixth synod at Constantinople (w); but now it is even without inhabitants (x). This church represents the state of the church, from the end of the spiritual reign of Christ, till the time of his personal appearing and kingdom, to judge the quick and dead; for after the spiritual reign is over, professors of religion will sink into a formality, and into a lukewarm frame of spirit, and into great spiritual sloth and security, Rev 3:15, which will make those times like the times of Noah and of Lot; and such will be the days of the coming of the son of man to judge the world. Its name signifies either "the righteousness of the people"; and so may point at that popular and external righteousness, which the majority of the professors of religion in this period of time will be boasting of, and trusting in; being self-sufficient, and self-dependent, when at the same time they will be naked, as well as poor and blind, Rev 3:17; or it signifies "the judging of the people"; for this church state, at the end of it, will bring on the general judgment; the Judge will now be at the door indeed, standing and knocking; and they that are ready to meet the bridegroom, when he comes, will be admitted into the nuptial chamber, and sit down with him in his throne, in the thousand years' kingdom, at the close of which will be the second resurrection, when all the people, small and great, shall be judged, Rev 3:19. These things saith the Amen; see Isa 65:16; The word "Amen" is the name of a divine Person with the Jews, and it seems the second Person; for so on those words in Pro 8:30; "then was I by him as one brought up with him", they observe (y), do not read "Amon", the word there used, but "Amen"; and, a little after, "Amen", they say, is the "notaricon", or sign of , "God the faithful King"; they make (z) "Amen" to be one of the names of the second "Sephira", or number in the Cabalistic tree, by whom the second Person in the Godhead seems to be designed: and they say (a), that the word "Amen", by gematry (or numerically) answers to the two names "Jehovah, Adonai". Christ may be so called, because he is the God of truth, and truth itself; and it may be expressive of his faithfulness, both to God his Father, and to his people, in whom all the promises he either made, or received, are yea and amen; and also of the firmness, constancy, and immutability of Christ, in his nature, person, and offices, in his love, fulness of grace, power, blood, and righteousness; and is very appropriately assumed by him now, when he was about to give the finishing stroke to all covenant engagements, and to all promises and prophesies; see Rev 1:18. The faithful and true witness; who as he was in the days of his flesh; see Gill on Rev 1:5; so he will be at the day of judgment, a swift witness against all ungodly men; and he may the rather take up this title, not only on that account, but to show that the description he gives of the state and condition of this church is just, Rev 3:15; and to engage it to take his advice the more readily, Rev 3:18; and to assure it of the nearness of his coming, Rev 3:20; and to strengthen the faith of his people, and quicken their hope and expectation of the happiness with him promised, Rev 3:21; the same character is given to the Logos, or Word of the Lord, by the Targumist in Jer 42:5, let the Word of the Lord be to us , "for a true and faithful witness"; the very phrase here used, The beginning of the creation of God; not the first creature that God made, but the first cause of the creation; the first Parent, producer, and efficient cause of every creature; the author of the old creation, who made all things out of nothing in the beginning of time; and of the new creation, the everlasting Father of, everyone that is made a new creature; the Father of the world to come, or of the new age and Gospel dispensation; the Maker of the new heaven and new earth; and so a very fit person to be the Judge of the whole world, to summon all nations before him, and pass the final sentence on them. The phrase is Jewish, and it is a title the Jews give to Metatron, by whom they sometimes mean the Messiah; so those words in Gen 24:2, and Abraham said unto his eldest servant of his house, they paraphrase thus (b), ""and Abraham said unto his servant", this is Metatron, (or the Mediator,) the servant of God, "the eldest of his house"; for he is , "the beginning of the creation of God", who rules over all that he has; for to him the holy blessed God has given the government of all his hosts. Christ is the "the Prince", or Governor of all creatures, (t) L. 7. c. 46. (u) Euseb. Hist. Eccl. l. 4. c. 26. & l. 5. c. 24. (w) Eccl. Hist. Magdeburg. cent. 4. c. 2. p. 3. cent. 5. c. 7. p. 418. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. (x) Smith. Notitia, p. 150. (y) Zohar in Deut. fol. 121. 4. so in T. Bab. Sabbat, fol. 119. 2. & Sanhedrin, fol. 111. 1. Yalkut Simeoni, par. 2. fol. 46. 1. (z) Cabal. Denud. par. 2. p. 7. (a) Lex. Cabal. p. 130. & Baal Hatturim in Deut. xxviii. 15. (b) Zohar in Gen. fol. 77. 1.
Tyndale Open Study Notes
3:12 Victorious Christians are secure in God’s household since, like pillars, . . . they will never have to leave it. • The name of . . . God that is inscribed on them portrays God’s ownership and the security Christians thus enjoy (see 7:4; 14:1). • The new Jerusalem is not a realm constructed by humans, but is God’s gift from heaven (21:2-10). • A new name was a sign of God’s blessing (see also 2:17); Abram, Jacob, Simon, and others were given new names (Gen 17:5; 32:28; John 1:42).