Revelation 3:6

⁵Like them, he who overcomes will be dressed in white. And I will never blot out his name from the Book of Life, but I will confess his name before My Father and His angels.⁶He who has an ear, let him hear what the Spirit says to the churches.

Summary

This verse speaks about the importance of holding onto our faith and not denying the name of Christ. It emphasizes the significance of remaining steadfast in our beliefs and not compromising under pressure or persecution. Those who overcome and remain faithful until the end will be acknowledged and rewarded by God. This verse encourages believers to persevere in their faith despite challenges, knowing that their faithfulness will be recognized by the Lord.

Commentary

Adam Clarke
Jamieson-Fausset-Brown
John Gill

Adam Clarke Bible Commentary

He that hath an ear - The usual caution and counsel carefully to attend to the things spoken to the members of that Church, in which every reader is more or less interested. Epistle to the Church at Philadelphia

John Gill Bible Commentary

He that hath an ear, let him hear,.... See Gill on Rev 2:7. . Revelation 3:7 rev 3:7 rev 3:7 rev 3:7And to the angel of the church in Philadelphia write,.... Of the city of Philadelphia; see Gill on Rev 1:11; According to the Apostolical Constitutions (m), one Demetrius was ordained bishop of this church by the Apostle John; but this is not to be depended on; nor is it known who this angel was: however, certain it is there was a church in this place in the "second" century, in the times of Ignatius, who wrote an epistle to it, and which then had a bishop or pastor over it, whom he mentions (n), though not his name. And in the same century twelve Philadelphians suffered martyrdom at the same time Polycarp did (o); and in the "third" century a church remained in this place; and also in the "fourth", since a bishop of this church was in the council at Nice; and in the "fifth" century, a presbyter of Philadelphia was in the synod at Ephesus under Celestine; and in the "sixth" century, a bishop of this place assisted at the fifth synod at Constantinople; and in the "eighth" century, Stephen, bishop of the church here, was in the Nicene synod (p); and there are now very many that bear the name of Christians of the Greek Church in this place (q). This church is an emblem of, and represents the church in that period of time, in which will be the spiritual reign of Christ. Its name signifies "brotherly love", which in this interval will be very remarkable; saints shall not envy, vex, and distress one another any more; they shall be one in the hand of the Lord, and among themselves. Love, which is now so cold, and so much wanting in our present Sardian church state, will be exceeding warm and fervent, and in its highest pitch in the Philadelphian state. The characters Christ here assumes point at the holiness of life, truth of doctrine, and purity of discipline, for which this church state will be distinguished: in this period of time an open door for the Gospel will be set; it will be preached in its power and purity, and; will be greatly succeeded; the fulness of the Gentiles will be brought in, and the Jews will be converted; hypocrites and formal professors will be discerned and detected; great honour and respect will be shown the church by all men; and this state will be an emblem and pledge of the new Jerusalem state, of which mention is made in this epistle, or the thousand years' personal reign of Christ with all his saints: these things saith he that is holy; which character not only agrees with Christ, as God, who is the Holy One of Israel, and equally glorious in holiness as his Father, but as man; his nature was free from original sin; his life from any actual transgression; his doctrines were pure and holy, and so were all his works, and all his administrations in each of his offices: and, as Mediator, he is the cause and author of holiness to his people; they are sanctified in him, and have their sanctification from him, and are sanctified by him: this character he chooses now to take, because he was sending an epistle to such as were lovers of holiness, and famous for it, both internal and external; so that while he describes himself, he points at persons, the members of churches in this interval: he that is true; truly God, and truly man: true and faithful in the discharge of his several offices, and in the trust reposed in him, both of the grace and persons of the saints, and in what he undertook to do for them: he is truth itself, the truth of types, promises, and prophecies; and the sum and substance of all the truths of the Gospel; and is therefore to be depended on in every prediction and promise; and this title of Christ may have some view to the truth of doctrine which shall, in this period, prevail, and to the faithfulness and integrity of his people to his cause and interest: he that hath the key of David; mention is made of David, because he was a type of Christ; and because from him Christ came according to the flesh, and whose throne he was to sit upon, in a spiritual sense; and because, in this period of time, the Jews are to be converted, who will seek the Lord their God, and David their king: and by the key of David is meant the key of the house of David; that is, the church of Christ, of which David's house and family were a type: and this key is either the key of knowledge, or it is expressive of power and authority. Christ has the key of knowledge, he knows all the persons of his people, all their affairs, and what they do in his house, and how they behave there: he has the key of knowledge in the Scriptures, and gives it to his ministers. And it may also design his authority in his house and church, in fixing the ordinances of it, in bestowing gifts on men, and in dispensing the blessings of grace and goodness; this may have some regard to the pure discipline of this church, as well as to its light and knowledge in the doctrines of the Gospel. The Targum on Isa 22:22 interprets the key of the house of David, of "the dominion" or "government of the house of David", He that openeth, and no man shutteth, and shutteth, and no man openeth; he opens the Scriptures, which are shut to a natural man, as he did in his own personal ministry, when here on earth, and now by his Spirit; and none can shut them, either men or devils, or hinder the spread of light and knowledge by them: he opens the door of the Gospel, and gives an opportunity to preach it, and liberty of mind and expression to his ministers, and a door of utterance to them, and of entrance for it into the hearts of men, which none can shut, or hinder: he opens the door of the church, which is himself, and lets in his sheep into the sheepfold, into a Gospel church state, and the ordinances of it; and he opens the door of heaven by his blood and righteousness, and gives his people liberty and boldness to enter into the holiest of all, and brings many sons to glory in spite of all the opposition of men and devils: on the other hand, when he pleases, he shuts up the Scriptures, and the eyes of men from seeing what is in them; he shuts up the door of the Gospel, and forbids the preaching of it in this and that place; and the door of heaven will be shut by him at the last day, when all called to the marriage of the Lamb are entered, and there will be no opening. This shows the sovereignty, power, and authority of Christ, and which he will exercise in this church state, see Job 12:14. A like phrase is in the Talmud (r), , "when he shuts again, there is none that opens", (m) L. 7. c. 46. (n) Ignat. Epist. p. 39. Ed. Voss. (o) Euseb. Eccl. Hist. l. 4. c. 15. (p) Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4. (q) Smith. Notitia, p. 143. (r) T. Bab. Sanhedrin, fol. 44. 2. Yalkut Simeoni, par. 2. fol. 70. 3.