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Commentary on Revelation 3 verses 7–13
We have now come to the sixth letter, sent to one of the Asian churches, where observe,
I. The inscription, showing,
1.For whom it was more immediately designed: The angel of the church of Philadelphia; this also was a city in Asia Minor, seated upon the borders of Mysia and Lydia, and had its name from that brotherly love for which it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father and the brethren of Christ; but rather that it was its ancient name, on account of the love and kindness which the citizens had and showed to each other as a civil fraternity. This was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults.
2.By whom this letter was signed; even by the same Jesus who is alone the universal head of all the churches; and here observe by what title he chooses to represent himself to this church: He that is holy, he that is true, he that hath the key of David, etc. You have his personal character: He that is holy and he that is true, holy in his nature, and therefore he cannot but be true to his word, for he hath spoken in his holiness; and you have also his political character: He hath the key of David, he openeth, and no man shutteth; he hath the key of the house of David, the key of government and authority in and over the church. Observe, (1.) The acts of his government. [1.] He opens. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers; he opens a door of entrance, opens the heart; he opens a door of admission into the visible church, laying down the terms of communion; and he opens the door of admission into the church triumphant, according to the terms of salvation fixed by him. [2.] He shuts the door. When he pleases, he shuts the door of opportunity and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church-fellowship against unbelievers and profane persons; and he shuts the door of heaven against the foolish virgins who have slept away their day of grace, and against the workers of iniquity, how vain and confident soever they may be. (2.) The way and manner in which he performs these acts, and that is absolute sovereignty, independent upon the will of men, and irresistible by the power of men: He openeth, and no man shutteth; he shutteth, and no man openeth; he works to will and to do, and, when he works, none can hinder. These were proper characters for him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government.
II. The subject-matter of this epistle, where,
1.Christ puts them in mind of what he had done for them: I have set before thee an open door, and no man can shut it, Rev 3:8. I have set it open, and kept it open, though there be many adversaries. Learn here, (1.) Christ is to be acknowledged as the author of all the liberty and opportunity his churches enjoy. (2.) He takes notice and keeps account, how long he has preserved their spiritual liberties and privileges for them. (3.) Wicked men envy the people of God their door of liberty, and would be glad to shut it against them. (4.) If we do not provoke Christ to shut this door against us, men cannot do it.
2.This church is commended: Thou hast a little strength, and hast kept my word, and hast not denied my name, Rev 3:8. In this there seems to be couched a gentle reproof: "Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which I have opened to thee, yet is true grace, and has kept thee faithful." True grace, though weak, has the divine approbation; but, though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giving glory to God. True grace, though weak, will do more than the greatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such.
3.Here is a promise of the great favour God would bestow on this church, Rev 3:9, Rev 3:10. This favour consists in two things: -
(1.)Christ would make this church's enemies subject to her. [1.] Those enemies are described to be such as said they were Jews, but lied in saying so - pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worship God in spirit and in truth are the Israel of God; assemblies that either worship false gods, or the true God in a false manner, are the synagogues of Satan: though they may profess to be the only people of God, their profession is a lie. [2.] Their subjection to the church is described: They shall worship at thy feet; not pay a religious and divine honour to the church itself, nor to the ministry of it, but shall be convinced that they have been in the wrong, that this church is in the right and is beloved of Christ, and they shall desire to be taken into communion with her and that they may worship the same God after the same manner. How shall this great change be wrought? By the power of God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his church: They shall know that I have loved thee. Observe, First, The greatest honour and happiness any church can enjoy consist in the peculiar love and favour of Christ. Secondly, Christ can discover this his favour to his people in such a manner that their very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace of Christ, soften the hearts of their enemies, and make them desirous to be admitted into communion with them.
(2.)Another instance of favour that Christ promises to this church is persevering grace in the most trying times (Rev 3:10), and this as the reward of their past fidelity. To him that hath shall be given. Here observe, [1.] The gospel of Christ is the word of his patience. It is the fruit of the patience of God to a sinful world; it sets before men the exemplary patience of Christ in all his sufferings for men; it calls those that receive it to the exercise of patience in conformity to Christ. [2.] This gospel should be carefully kept by all that enjoy it; they must keep up to the faith, and practice, and worship prescribed in the gospel. [3.] After a day of patience we must expect an hour of temptation; a day of gospel peace and liberty is a day of God's patience, and it is seldom so well improved as it should be and therefore it is often followed by an hour of trial and temptation. [4.] Sometimes the trial is more general and universal; it comes upon all the world, and, when it is so general, it is usually the shorter. [5.] Those who keep the gospel in a time of peace shall be kept by Christ in an hour of temptation. By keeping the gospel they are prepared for the trial; and the same divine grace that has made them fruitful in times of peace will make them faithful in times of persecution.
4.Christ calls the church to that duty which he before promised he would enable her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty itself: "Hold fast that which thou hast, that faith, that truth, that strength of grace, that zeal, that love to the brethren; thou hast been possessed of this excellent treasure, hold it fast." (2.) The motives, taken from the speedy appearance of Christ: "Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity, and to punish those who fall away; they shall lose that crown which they once seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of. The persevering Christian shall win the prize from backsliding professors, who once stood fair for it."
III. The conclusion of this epistle, Rev 3:12, Rev 3:13. Here,
1.After his usual manner, our Saviour promises a glorious reward to the victorious believer, in two things: - (1.) He shall be a monumental pillar in the temple of God; not a pillar to support the temple (heaven needs no such props), but a monument of the free and powerful grace of God, a monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals have been. (2.) On this monumental pillar there shall be an honourable inscription, as in those cases is usual. [1.] The name of God, in whose cause he engaged, whom he served, and for whom he suffered in this warfare; and the name of the city of God, the church of God, the new Jerusalem, which came down from heaven. On this pillar shall be recorded all the services the believer did to the church of God, how he asserted her rights, enlarged her borders, maintained her purity and honour; this will be a greater name than Asiaticus, or Africanus; a soldier under God in the wars of the church. And then another part of the inscription is, [2.] The new name of Christ, the Mediator, the Redeemer, the captain of our salvation; by this it will appear under whose banner this conquering believer had enlisted, under whose conduct he acted, by whose example he was encouraged, and under whose influence he fought the good fight, and came off victorious.
2.The epistle is closed up with the demand of attention: He that hath an ear, let him hear what the Spirit saith unto the churches, how Christ loves and values his faithful people, how he commends, and how he will crown their fidelity.
The sixth class is the mode of life of the best election. The habit of saints is set forth; of those, to wit, who are lowly in the world, and unskilled in the Scriptures, and who hold the faith immoveably, and are not at all broken down by any chance, or withdrawn from the faith by any fear. Therefore He says to them:-
"I have set before thee an open door, because thou hast kept the word of my patience." In such little strength.
"And I will keep thee from the hour of temptation." That they may know His glory to be of this kind, that they are not indeed permitted to be given over to temptation.
"He that overcometh shall be made a pillar in the temple of God." For even as a pillar is an ornament of the building, so he who perseveres shall obtain a nobility in the Church.
“And he shall never go out of it.” The nations went out from God, and they gave to idols that worship which they owed to God alone. But “all the families of the nations will remember and turn to the Lord and shall worship before him.” This refers to those whom he foretold would come “from the synagogue of Satan.” For having broken the bond of charity, the schismatics have gone out of the house of God. They are those who have separated themselves from the body of the whole church which is throughout the world and who vainly glory in themselves and firmly believe that they are the whole church, even though they themselves are not everywhere. For when he says that “he shall never go out of it,” he shows that at the end of time there will be a struggle. For it will happen that after unity there will be a final struggle in which there will be another separation. And wherever anyone will have been freed, he shall certainly not go out, and he shall remain in the house, not as a slave but as a son. And therefore God allowed those who were saved from the flood in the ark to go out, because until that time there was still time for returning from one’s sins. However, at the end of time it will not be allowed one any longer to come out, for whoever at that time will go out, will have not occasion for repentance.
“And I will write on him the name of my God.” That is, we are signed with the name of Christian. “And the name of the city of the new Jerusalem which comes down from my God out of heaven.” The name of the church that daily comes down from God out of heaven, that is, from the church that is reborn by the Lord. He speaks of it as new because of the newness of the Son of man who is the new Jerusalem.… “Indeed, the name which is above every name.” However, this name is not new because it refers to the Son of God, who existed before the world and possessed this glory with the Father. Rather, this name is new in regard to the Son of man who died and on the third day rose again and, ascending to the heavens, sits at the right hand of the Father. For it is the Son of man who said “my new name,” whom [John] saw “in the midst of the seven lampstands.” This Son of man is God “at whose name every knee bows, in heaven and on earth and under the earth.”
[I will write on him the name of my God] so that he might be signed with the divine name and be adorned with the glory of immortality and might receive the name of the divine city of Jerusalem, which is the vision of peace, and so fully enjoy the society of perpetual quiet and security. This is that city which descends out of heaven from God, so that the saints might dwell and repose within it “And my new name.” In God nothing is old, because he does grow old with age. But the name of the Lord is always new, always fresh. And if any is named by this name, having been changed by the eternal power, he will obtain eternal life.
And I will write on him the name of my God. Because indeed by adoption we are called sons of God.
And the name of the city of my God, the New Jerusalem. He will be associated with the unity of the Church, which by heavenly grace is regenerated into a new life.
And my new name. This is the Christian name, not because it is new to the Son of God, who had this glory before the world was made, but new to the Son of Man who was dead and has risen, and sits at the right hand of God.
He who overcomes, I will make him a pillar in the temple of my God, etc. He who overcomes adversities for my sake will gloriously fear no further loss of adversity in the temple of the Church. These pillars, that is, holy men, now strengthen the Church by supporting it, then will adorn it by standing out, just as those two in the doors of Solomon's temple.
He that shall overcome, I will make him a pillar in the temple of my God. God's temple is the Church, according to this: The temple of God is holy, which you are. [1 Cor. 3:17] Since not only the preachers, but also the good listeners triumph over the old enemy, and in this verse everyone who overcomes is said to become a pillar in God's temple, we are forced to confess that a pillar is the same as the temple, that is the universal Church. In what follows, and he shall go out no more, it is openly shown that the Church, in the younger brother, had once passed from the unity of faith and work it kept in the prophets under the law to the error of perfidy and perverse work; but it was recovered through the killing of the fatted calf. [Luke 15:11-31] Alternatively, all of us, Jews as well as Gentiles, went out in Adam; but after we have been brought in victorious to the second Adam, we are made into a pillar of God's temple, because, overcoming the temptations of the old enemy through the blood of that same Mediator of ours, we are established in the heavenly glory of the saints by that steadfastness in the commandments which we are demonstrated to have lost in the first Adam. But we shall never go out again, because no incitements of the enemy shall tear us away from that common happiness of the heavenly fatherland. Note also that he says he has a God as he speaks according to his humanity. And I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name. He that hath ears, let him hear what the Spirit saith to the churches. The name of the Father being written on the one who overcomes means that he becomes his Son by adoption of the Spirit. Indeed, with what pen is it written, if not with the grace of the Spirit of both? Whence the apostle: The Spirit himself giveth testimony to our spirit, that we are the sons of God. [Rom. 8:16] As for Jerusalem, it translates to “sight of peace.” It is said to come down out of heaven from God because the Church of the elect, which directs its course towards the sight of heavenly peace with the steps of love, went down, as it was predestined to, into the womb of the Virgin together with the Lord, whose body it is; or it is because its number increases every day through heavenly grace. It is called new because, through baptism and love, it is stripped of the oldness of the earthly man and clothed in heavenly newness; whence this: The old things are passed away, and behold all things are made new. [2 Cor. 5:17] So the name of Jerusalem is written on the victor when he joins the number of the saints. As for where we get all this from, it is revealed when it is added and my new name (implying I will write) namely the one that was given in time to the same Mediator, that is “Christ.” This is where our dignity and high position comes from, this is the cause of our being called sons of God, New Jerusalem, and Christians. Therefore, where we hear the sum of all salvation, let us at last put a due end to this book.
And he who overcomes, he says, that he will make them to sit with him always in the sight of God; for this is to become the pillar of the divine temple. For the pillar could never go out for any good reason from the place in which it is fixed.
I will write on him the name of My God, and the name of the city of My God, the New Jerusalem, and My new name. Through all this, the enjoyment of God and dwelling in goodness and blessedness are fully revealed, whatever they will possess in the age to come. And he says that the name is new, one that has perhaps not yet been heard, which the saints reigning with Christ receive, being called friends (Jn. 15:15), brothers (Heb. 2:11), and servants (1 Cor. 4:1). And indeed, he also receives a new name beyond these things. For some have been recorded in the divine Scripture and have come to the hearing of men; but the new name is nowhere named.
And it is not unworthy for him to be called My God, nor are the measures of emptiness or the humility of human nature to be despised. For if he were unworthy, who compelled him to be united with flesh in hypostasis, and thus to weave our salvation? To Him be glory forever and ever.
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SUMMARY
Revelation 3:12 conveys a profound promise from Jesus Christ to those who overcome spiritual challenges and remain faithful. This verse, addressed to the steadfast church in Philadelphia, assures believers of an eternal, secure, and intimate relationship with God, characterized by an unshakeable place in His presence, divine identification, and a transformative union with Christ Himself. It speaks to the ultimate reward for perseverance: permanent belonging and an unveiled intimacy with the Triune God in the New Creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 3:12 is rich with Symbolism and Metaphor. The image of a "pillar in the temple" is a powerful metaphor for strength, stability, and an honored, permanent position within God's sacred presence. It contrasts with the literal instability of the earthquake-prone city of Philadelphia, offering a spiritual reality of unshakeable security. The act of "writing names" upon the overcomer is highly symbolic, representing divine ownership, intimate identification, and a transformative change in status and identity. The "name of my God" symbolizes belonging and protection; the "name of the city of my God, new Jerusalem" symbolizes eternal citizenship and participation in the perfected divine community; and "my new name" symbolizes a deeper, more personal revelation and union with the glorified Christ. The phrase "he shall go no more out" serves as a contrast to the temporary nature of earthly existence and the historical experience of the Philadelphians, emphasizing the eternal permanence of the overcomer's dwelling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 3:12 encapsulates profound theological truths regarding God's faithfulness, the nature of salvation, and the believer's eternal destiny. It underscores the concept of eternal security, not as a license for complacency, but as a promised outcome for those who persevere in faith, reflecting God's unwavering commitment to His covenant people. The multiple names written upon the overcomer signify a multi-faceted divine ownership and identification, establishing the believer's identity firmly within the Triune Godhead and His eternal kingdom. This promise speaks to the ultimate fulfillment of God's dwelling with humanity, where believers are not merely guests but integral, permanent fixtures in His glorious presence, experiencing an unparalleled intimacy and belonging that transcends all earthly limitations.
REFLECTION AND APPLICATION
Revelation 3:12 offers immense encouragement and a powerful call to spiritual perseverance for believers today. The promise to "him that overcometh" reminds us that the Christian life is not passive but an active journey of faith, often involving spiritual warfare and the need for steadfast endurance against worldly pressures, temptations, and opposition. Our eternal reward and secure place in God's kingdom are intrinsically linked to our faithfulness and perseverance in Christ. This verse provides deep comfort and assurance, emphasizing that our identity in Christ is permanent and secure; we are not temporary residents but eternal "pillars" in God's dwelling, firmly established by His grace. Understanding that God's name, the New Jerusalem's name, and Christ's new name will be written upon us profoundly shapes our identity, giving us purpose, confidence, and a sense of ultimate belonging. This divine branding transforms our perspective, directing our gaze toward the glorious future hope of the New Jerusalem—a perfect, eternal home with God, free from all sorrow, suffering, and evil, as promised in Revelation 21:4.
Questions for Reflection
FAQ
What does "overcometh" mean in the context of Revelation?
Answer: In Revelation, "overcometh" (Greek: nikáō) refers to those who conquer or prevail spiritually. This victory is not achieved through human strength or merit, but through steadfast faith in Jesus Christ, enduring persecution, resisting false teachings, and remaining loyal to His name even unto death. It signifies a life lived in fidelity to Christ despite intense opposition, trusting in His ultimate victory. This theme is central to the letters to the Revelation 2:1-29 and Revelation 3:1-22, where promises are consistently given to those who overcome.
What is the significance of being a "pillar in the temple of my God"?
Answer: The imagery of a "pillar in the temple" conveys several profound meanings. Historically, pillars symbolized strength, stability, and honor, often erected as monuments to significant individuals or events. In the context of Philadelphia, a city prone to earthquakes, the promise of an unshakeable pillar would have been especially comforting, signifying permanence and security. The "temple" (Greek: naós) refers to the inner sanctuary, the most holy place where God dwells. Therefore, to be a pillar in God's temple means to have an honored, secure, and permanent place in the very presence of God, never to "go no more out." This contrasts sharply with the temporary and often unstable nature of earthly existence.
Why are three names written on the overcomer in this verse?
Answer: The inscription of three names—"the name of my God," "the name of the city of my God, new Jerusalem," and "my new name" (Christ's)—signifies a complete and multi-faceted divine identification and ownership.
CHRIST-CENTERED FULFILLMENT
Revelation 3:12 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the supreme Overcomer, who "has overcome the world" (John 16:33) and through His death and resurrection, has triumphed over sin, death, and the powers of darkness (Colossians 2:15). It is His victory that enables believers to overcome; we are made overcomers only "through him who loved us" (Romans 8:37). Christ Himself is the true "pillar" and foundation of God's eternal temple, the Church, built upon Him as the chief cornerstone (Ephesians 2:20). Our secure and permanent place in God's presence is not earned but gifted through our union with Him. Furthermore, the names written upon the overcomer are ultimately derived from Christ: the name of God is revealed through Him (John 17:6), the New Jerusalem is His bride and dwelling place where He is the temple (Revelation 21:22), and "His new name" signifies the full revelation of His glorious identity as the Lamb who was slain and is now King of kings and Lord of lords (Revelation 19:12-16). Thus, the promises of Revelation 3:12 are not merely abstract rewards, but an invitation to share in Christ's own victory, glory, and eternal intimacy with the Father.