Apocalipse 3
Warren Wiersbe · Citado em PreceptAustin
Apocalipse 3
Wiersbe says "The church was born when the Spirit of God descended on the Day of Pentecost (Acts 2+), and its life comes from the Spirit. When the Spirit is grieved (Eph 4:30+, cf 1Th 5:19+), the church begins to lose life and power. When sin is confessed and church members get right with God and with each other, then the Spirit infuses new life—revival!" Do you need personal revival? Does your church need corporate revival? If so Psalm 119:25+ gives a good solution "My soul cleaves to the dust; Revive me according to Your word." In other words, if you want "revival," then "RE-BIBLE!" Preach the Word (2Ti 4:2+). Teach (in depth) the Word. The Word is your life (Dt 32:47+, cf Php 2:16+, 1Jn 1:1+ = Jesus). Deeds (ergon) is a common word in the seven letters and refers to both good (God initiated and glorifying) deeds and bad deeds, as in Rev 2:22+ referring to the deeds of Jezebel. And as Jesus declared in Rev 2:23+ He will "give to each one...according to your deeds," rewards for deeds of saints and greater judgment for the wicked deeds of unbelievers. In Rev 2:26+ Jesus refers to good deeds as "My deeds," which clearly does not apply to these deeds in Sardis for they are (spiritually) dead and cannot produce good (Spirit enabled) deeds. Deeds (ergon) is used in Rev. 2:2+; Rev. 2:5+; Rev. 2:6+; Rev. 2:19+; Rev. 2:22+; Rev. 2:23+; Rev. 2:26+; Rev. 3:1+; Rev. 3:2+; Rev. 3:8+; Rev. 3:15+; John Stott on their deeds - Its works were beautiful grave clothes which were but a thin disguise for this ecclesiastical corpse. The eyes of Christ saw beyond the clothes to the skeleton. It was dead as mutton. It even stank. (Borrow What Christ thinks of the church : insights from Revelation 2-3) Brian Bell - Vance Havner tells us that spiritual ministries often go thru 4 stages: A man, a movement, a machine, and then a monument! Sardis was in Monument stage!…but there was still Hope! Leon
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Wiersbe - The “sentries” were asleep! The first step toward renewal in a dying church is honest awareness that something is wrong. When an organism is alive, there is growth, repair, reproduction, and power; if these elements are lacking in a church, then that church is either dying or already dead.... a remnant of dedicated people often exists in even a dying church. The Christians at Sardis had life, even though it was feeble. (Borrow Be Victorious - In Christ You Are an Overcomer - Book of Revelation) Lehman Strauss - The remedy for lethargy and routine religiosity is an awakening to the imminence of Christ’s return. Long before, Christ had told His disciples: “Watch therefore: for ye know not what hour your Lord doth come” (Matthew 24:42+).(Book of the Revelation: Outlined Studies - BORROW) And strengthen (sterizo) the things that remain (loipos), which were about to die - NJB = "put some resolve into what little vigour you have left: it is dying fast." This is the second part of the prescription Jesus offers to this church. This church is not hopeless and still has a spark of life in it, though Jesus warns that what remains “is about to die.” Things refers to spiritual graces that were still present and still alive, but were on the verge of dying. Evidently not all of the spiritual activities in the church were wrong, but they were dwindling and in need of spiritual resuscitation (so to speak)! It was incumbent on the small believing remnant to take hold of the remaining ministries and infuse them with new life. Ultimately that life would come from Spirit filled believers, relying on the power of the Holy Spirit and the Holy Word. Strengthen is in the aorist imperative, a command that conveys a sense of urgency. Like the old Nike commercial, Jesus says "Just do it!" Then He explains why the situation in the church is urgent. Strengthen means literally to make stable or firm with the idea of putting in a buttress as a support those remaining few graces, which are not yet extinct, but soon would be for they were about to die! This warning is especially apropos to Sardis where death was a special preoccupation of the citizens, as witnessed by the impressive necropolis, or cemetery, of "a thousand hills" so named because of the hundreds of burial mounds visible on the skyline seven miles from Sardis. In addition there were well known hot springs not far from Sardis where supposedly the gods manifested their power to give life to the dead, certainly an ironic note for a city whose church was gasping for its last breaths! "Christ exhorted the true Christians at Sardis to fan into flame the dying embers of the remaining spiritual graces in their church." (MacArthur) S Lewis
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Wiersbe - "They were working, even though their works were not all that they could have been. The Lord admonished them to strengthen what remained and not to give up because the church was weak. Where there is life, there is hope!" (BORROW Be Victorious) I have not found (heurisko) your deeds (ergon) completed (pleroo) in the sight of My God - What does Jesus mean by deeds not completed? We know works (doing deeds) do not save us. So what Jesus is referring to is deeds that originate from true faith, characterizing those deeds as completed. Jesus' half-brother James explains it this way in James 2:17, 26+ writing "faith, if it has no works (deeds), is dead, being by itself....For just as the body without the spirit is dead, so also faith without works (deeds) is dead." The works (deeds) do not save, but are evidence (spiritual fruit) that one is genuinely saved by grace through faith. Jesus' words I have not found your deeds remind us of His declaration in Rev 2:23+ "I am He who (present tense - continually) searches the minds and hearts; and I will give to each one of you according to your deeds (ED: SPIRIT WROUGHT OR FLESHLY WROUGHT)." THOUGHT - Jesus' eyes like flaming fire continually search and assess every one of our deeds for authenticity. Are they deeds initiated by the Spirit, grown by abiding in the Vine (Jn 15:5+) and for the purpose of glorifying the Father (Mt 5:16+)? If so, then it is a deed which has been "completed in the sight of My God" John Phillips on deeds (not) completed - It would seem that this church was great for starting things but not for completing them. D. L. Moody used to remark, “I would rather say, ‘This one thing I do’ than say, ‘These forty things I dabble with.’ ” The church at Sardis was dabbling instead of doing. It had a dozen programs, no doubt, launched with fanfare and flourish, none of which had come to anything. (Exploring Revelation - BORROW) Paul clearly links salvation with works in Ephesians writing "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. 10 For (TERM OF EXPLANATION - EXPLAINS RELATIONSHIP OF WORKS TO SALVATION) we are His workmanship, created in Christ Jesus for good works (DEEDS), which God prepared beforehand so that we would walk in them." (Eph 2:8-10+) (See related topic - Believers Are God's Masterpiece, His Poiema). We see a similar truth taught by Paul in Titus 3:8+ "This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good (kalos) deeds. These things are good (kalos) and profitable (ophelimos) for men. Related Resource: Good Deeds RAY STEDMAN: Wake up! And this message is for believers. We dare not shrink from the convicting words and say that does not apply to me. Rather, we must bravely face them and ask ourselves '' What has gone wrong with my spiritual life? Why does my worship and Christian service seem so dreary? Why does my church seem so lifeless and unattractive? SARDIS HAD LOST ITS EXPECTATION OF HIS RETURN. This what Jesus described in Matt 24:43+ where He says He will come suddenly, w/o warning. This hope is THE DYNAMIC that fuels wakefulness, faithfulness, zeal for holy living, urgency to spread the gospel. (ILLUSTRATION) More than 400 years ago the Reformation spread like wildfire throughout Europe. What many do not know however is how rapidly the Reformation fires were quenched, in fact so rapidly that many of the churches founded by the Reformers began to die even within the lifetimes of the Reformers themselves. Why? Because the leaders of the Reformation made a serious error! Yes, salvation by grace thru faith but they made a mistake when they linked the authority and oversight of the church with the civil government of the country in which they lived. Luther looked to the German princes for protection against the power of Rome. Zwingli tied the church to the ruling state in Switzerland. The result was a system of state churches spreading across Europe and today these state churches are almost uniformly dead like Sardis! ILLUSTRATION - We ought to be like the little boy whose family clock malfunctioned and struck 15 times so that he rushed wide-eyed to his mother crying, “Mommy, it’s later than it’s ever been before!” What sanctifying logic! We should also keep in mind that if Christ does not return in our time, He will certainly come individually for us in death. Each ache, pain, gray hair, new wrinkle or funeral is another reminder that it is later than it has ever been before. It is time to love our neighbors as ourselves. IT'S LATER THAN YOU THINK. Redeem the time! Wake up (Literally be watchful) (1127)(gregoreuo from egeiro = to arise, arouse) means to be watchful or to refrain from physical sleep. Later gregoreuo came to used in the moral and religious sphere and was used to call for one to be on the alert, in a constant state of readiness and vigilant (alertly watchful especially to avoid danger this word suggesting intense, unremitting, wary watchfulness; keenly alert to or heedful of trouble or danger as others are sleeping or unsuspicious). We are to be be watchful and ready to respond to external influences, focused, alert for the winds of temptation or overt attacks of evil. We are to remained alert lest we be deceived by the devil the deceiver or sin which is deceitful (Heb 3:13+). Gregoreuo conveys the idea of alertness. It is like a sleeping man rousing himself. It means to give strict attention to, to be active, to take heed lest through remissness and indolence some destructive calamity suddenly overtake one. Secular Greek used gregoreuo to describe people carefully crossing a river while stepping on slippery stones. If they did not pay strict attention to their steps, they would end up in the water. So the idea of vigilance is to stay alert and cautious. Gregoreuo, is used of mental alertness, the condition of the mind opposite to that which characterizes it in sleep.Gregoreuo means to to take heed lest through remission and indolence some destructive calamity suddenly overtake one. Gregoreuo -22 times in the NAS - Mt. 24:42, 43+; Matthew 25:13+; Matthew 26:38, 40, 41+; Mk. 13:34, 35, 37+; Mark 14:34, 37, 38+; Lk. 12:37+; Acts 20:31+; 1 Co. 16:13+; Col. 4:2+; 1Th 5:6, 10+; 1 Pet. 5:8+; Rev 3:2, 3+; Revelation 16:15+. Strengthen (confirm) (4741) sterizo from histemi = to stand as in 1 Pe 5:12+ "stand firm in" the true grace of God. Histemi also root of "Resist" - anthistemi and of "firm" - stereos, both used by Peter in 1 Pe 5:9+) means to make firm or solid, to set fast, to fix firmly in a place, to establish (make firm or stable), to cause to be inwardly firm or committed, to strengthen. The basic idea is that of stabilizing something by providing a support or buttress (a projecting structure of masonry or wood for supporting or giving stability to a wall or building), so that it will not totter.
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Wiersbe on true - He is the original, not a copy; the authentic God and not a manufactured one. There were hundreds of false gods and goddesses in those days (1 Cor. 8:5–6+), but only Jesus Christ could rightfully claim to be the true God. It is worth noting that when the martyrs in heaven addressed the Lord, they called Him “holy and true” (Rev. 6:10+). Their argument was that, because He was holy, He had to judge sin, and because He was true, He had to vindicate His people who had been wickedly slain. (Borrow Be Victorious) Monty Mills on true - Alethinos indicates that Jesus is the only reality. Somehow, as humans we regard the material things around us as the ‘real world’ and spiritual things as a mystic, ill defined, vague realm. However, Scripture teaches that material things all pass away, and only spiritual things endure (e.g., 1Pe 1:7+, 1Jn 2:17+). This means reality has its permanent meaning in the spiritual realm, not in the material world (i.e., spiritual things are the only reality 2Co 4:18+), and, as Christ is the source of the spiritual world, He is the prime reality! The word alethinos used for ‘true’ here encapsules all this! Who (present tense - continually) has the key (kleis) of David, Who (present tense - continually) opens (anoigo) and (oudeis - absolutely) no one will shut (kleio), and who (present tense - continually) shuts (kleio) and (oudeis - absolutely) no one (will open) opens (anoigo) , says this (tade legei) - Jesus has the key of David. What function does a key have? It opens and gives access to something that otherwise might be locked and inaccessible. In effect it speaks of the control or authority of the person who holds the key, in this case Jesus. He can open and close doors. It is a metaphorical expression indicating complete control over the royal household (entrance to the kingdom, aka salvation as in Acts 16:14+; illumination of His Word as in Lk 24:45+, etc). NET NOTE - The word “door” (Rev 3:8+NET) is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, thuran), that word has been supplied as the direct object here. In Rev 1:18+ Jesus declared "I have the keys of death and of Hades." We see a parallel passage to the key of David in Isaiah 22:22 “Then I will set the key of the house of David on his shoulder, When he opens no one will shut, When he shuts no one will open." In the context of Isaiah 22, Shebna is deposed and replaced by Eliakim (Isa 22:15-20) as the authority over the royal treasury. Practically what does the key signify? Authority, power, right. Eliakim served as King Hezekiah's royal treasurer, with the authority and responsibility of guarding that treasure entrusted to his care. He was given a key that opened the vault, and he alone possessed the authority to access those vast riches. Like Eliakim Jesus alone has the power to admit into or exclude from His Kingdom. Daily Notes of the Scripture Union - The open door which Jewish synagogue and pagan cults were powerless to shut is the God-given opportunity to preach Christ to all who will hear. The key of David is an Old Testament allusion to the absolute sovereignty of God in opening doors and shutting mouths. See Isaiah 22:22.10 Wiersbe - The background of this imagery is Isaiah 22:15–25. Assyria had invaded Judah (as Isaiah had warned), but the Jewish leaders were trusting Egypt, not God, to deliver the nation. One of the treacherous leaders was a man named Shebna who had used his office, not for the good of the people, but for his own private gain. God saw to it that Shebna was removed from office and that a faithful man, Eliakim, was put in his place and given the keys of authority. Eliakim was a picture of Jesus Christ, a dependable administrator of the affairs of God’s people. (BORROW Be Victorious - In Christ You Are an Overcomer) R L Thomas - "Christ in the fulfilled sense controls the entrance to David’s house, which ultimately refers to the Messianic kingdom....The Jews, whose hostility is prominent in Rev 3:9+ of this message, denied that Jesus was the Messiah and claimed that they alone, not Jesus’ followers, had access to the kingdom of David..... With an authority like what He has over Hades (cf. Rev. 1:18+), heaven and earth (Matt. 28:18+), and His own house (cf. Heb. 3:6+), He has regal dominion over the house of David." John MacArthur feels that the key of David, gives Jesus the "sovereign authority to determine who enters His messianic kingdom (cf. John 10:7, 9+; John 14:6+; Acts 4:12+). Revelation 1:18+ reveals that Jesus has the keys to death and hell; here He is depicted as having the keys to salvation and blessing. (See Revelation Commentary) In his sermon
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Wiersbe - In a very real sense, the church today is like the Philadelphian church, for God has set before us many open doors of opportunity. If He opens the doors, we must work; if He shuts the doors, we must wait. Above all, we must be faithful to Him and see the opportunities, not the obstacles. If we miss our opportunities, we lose our rewards (crowns), and this means being ashamed before Him when He comes (1 John 2:28+). (BORROW Be Victorious) Use of door here in context of key of David also suggests Jesus is saying He has granted them admission into the future Davidic Kingdom (Messianic Kingdom - Millennial kingdom.) While a few commentators take the "door" as Jesus referring to Himself as in Jn 10:9+, that is not the best interpretation. Dr R L Thomas in his excellent commentary feels this opened door represents entrance into the Messianic Kingdom (as noted above) and he goes on to strongly refute the possibility that this open door is a door of service and evangelism. In so doing, he discounts the important principle that the best commentary on Scripture is Scripture! As listed below, there are 4 Scriptures which use not one but both words, "open" and "door", and all four passages refer in some way to the same subject, service and evangelism. Dr Thomas gives 3 reasons he feels such an interpretation "faces serious objections." (see here) However, by far the majority of expositors do not agree with Dr Thomas, including Dr John MacArthur, who is closely associated with him at Master's Seminary! I make this point simply to encourage you to remember that as good inductive students taught by the Holy Spirit, you need to stick with your observations which will guide you to the most accurate interpretation and which will also give you confidence to comment on accuracy or inaccuracy of erudite, credentialed commentators, which as in this case are not always accurate! Danny Akin (president of Southeastern Seminary) disagrees with Thomas writing "What is the open door: 1) the open door into the eternal kingdom; 4 2) Christ; 3) prayer; 4) immediate access to God by martyrdom; or 5) a great opportunity for evangelism and missionary activity (cf. 1 Cor. 16:9+; 2 Cor. 2:12+; Col. 4:3+). #5 is the best view. This church had little strength (dunamin) but great potential. She had constant trials but kept Christ’s Word. They faced consistent opposition but did not deny Jesus’ name. Though they could not open the door to evangelism and missions, they knew the one who could and He had. A church like Philadelphia could be trusted to walk through the door Christ opened. They would not delay or debate, but with determined dedication they would follow the Lord’s leading. As evangelists of the Greek culture, the city of Philadelphia had only partially succeeded. As evangelists of the King of Kings and Lord of Lords, the church at Philadelphia would not stop until their assignment was completed. “We’ll work ‘til Jesus comes (Play song and get ready to tap your feet!)” was the song that undergirded their service. They were busy in only a few things. They were busy in the right things. J Vernon McGee on Rev 3:8+ - This is the verse that we have taken as the maxim for our "Thru the Bible" radio program. We began with it at the first, and it means a great deal to us. The church at Philadelphia was the one which was true to the Word of God. Notice Jesus has just commented on their deeds with no negative implication, suggesting they have been faithfully working for their Lord. Then He tells them behold, listen up, pay attention, that He had placed an open door before them. So the question is what does this open door represent in the immediate context? Comparing Scripture with Scripture (see 4 passages below) an “open door” would clearly speak of opportunity for ministry and evangelism. As described above (see note), Philadelphia was geographically strategically located ("gateway to the east") which would have provided an excellent opportunity for this church to spread the Gospel, even as the secular city had effectively spread the Greek culture. Acts 14:27+ When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. 1Cor. 16:8-9+ But I will remain in Ephesus until Pentecost; 9 for a wide door for effective service has opened to me, and there are many adversaries. 2Cor. 2:12+ Now when I came to Troas for the Gospel of Christ and when a door was opened for me in the Lord, Colossians 4:3+ praying at the same time for us as well, that God will open up to us a door for the word (GOSPEL), so that we may speak forth the mystery of Christ, for which I have also been imprisoned As John
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Wiersbe - Around the world, doors are always opening or closing, so it is important that the church be alert and ready to take advantage of the opportunities God presents. When Christ opens or shuts a door, nobody can interfere. (Example - In 1990 with the fall of the Iron Curtain, Jesus opened a door to bring His saving gospel to millions of people who had long been held in spiritual darkness under the sway of atheistic governments.) (BORROW Wiersbe's Expository Outlines on the New Testament) Brian Bell - When God opens a door to you, Nobody can shut it...but you can Ignore it. Or, Neglect it. [examples in Scripture? Moses/speak, Jonah/to evangelize his enemies] 3. *Having the faith to walk through those open doors & keep walking is not about plans, charts, graphs, marketing, or self-confidence. It's about faith in Him. It's about keeping His Word. It's about a little power. The power to take one small step at a time, with our eyes fully focused on Him. (Swindoll) With Doors timing is important. Ever try to walk through a door before it was fully open? With Doors opening is important.Ever see what happens to a dog when the doggy door isn’t open (sliding board). After a couple hurt noses, they learn to nudge 1st & not just plow through it. The one thing to remember about Open Doors is to…WALK THROUGH THEM! Ok Jesus opens doors but whats on the other side of the Door? [expect obstacles] Sometimes we can see through doors (eg. our office doors have windows in them) we can see what’s on the other side then we walk thru. But most times we can’t see through them which involves risk. a) Sometimes there’s even rude awakenings on the other side ( THOUGHT - What doors have been open to you recently? Did you walk through them? What doors have you missed? Did someone else walk through them? Are you truly waiting on the Lord, or procrastinating? (Brian Bell) When God opens a door for you, nobody can shut it; but you can ignore or neglect it. Vance Havner - God opens doors for ministry and ministers today. “I would like to bear witness that I have proved this Philadelphian promise of the open door through years of ministry and it has never failed. Promotion does not come from the south, east, or west, but from God; and if we commit our way unto Him and trust Him, He will bring it to pass . . . God’s man is not dependent on religious talent scouts nor is his ministry in the hand of ecclesiastical officials. His headquarters is heaven and his itinerary is made up by the Lord of the Open Door.” Rod Mattoon - Christ has opened many doors of opportunities for service, but too many of us have been blinded by greed, selfishness, and lust for pleasure to the point that we fail to see the open doors. The doors in China, parts of Europe, and in Latin America are now shut or in the process of closing. Douglas MacArthur called for 5000 missionaries to evangelize a "ready" Japan. We fumbled the ball. In 1960, President Eisenhower was prevented from visiting Japan by several hundred thousand demonstrating communists. The tide had quickly changed in Japan in just fifteen years. If the Lord should call you to preach or to the mission field, would you go? If He called, would you hear Him? (ILLUSTRATION) A traveling collector stopped at a store of glass and chinaware. His hobby was to collect crystal that was pitched to the key of "A." The owner told him that they did not purchase their glass this way and would have no idea which glasses were pitched to the note of "A." The collector told him, "No problem!" He took out his tuning fork and struck it and all the glasses pitched to the key of "A" responded. God wants us to be like these glasses. He wants our hearts and lives to be so in tune with Him that we will respond when He calls for devoted service to Him. Are you in tune with the Lord? The Lord opens doors of opportunities for service, but those doors can close if we tarry or delay. (Treasures from Revelation) David Guzik Jesus told them to see that they had this open door. Sometimes God sets an open door of evangelistic opportunity in front of us, but we don’t see it. "A man once came to Spurgeon and asked how he could win others to Jesus.
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Wiersbe - He would keep them from Tribulation (Rev. 3:10+). This is surely a reference to the time of Tribulation that John described in Revelation 6–19, “the time of Jacob’s trouble.” This is not speaking about some local trial, because it involves “them that dwell on the earth” (see Rev. 6:10+; Revelation 8:13+; Revelation 11:10+; Revelation 12:12+; Revelation 13:8, 12, 14+; Revelation 14:6+; Revelation 17:2, 8+). The immediate reference would be to the official Roman persecutions that would come, but the ultimate reference is to the Tribulation that will encompass the earth before Jesus Christ returns to establish His kingdom. In many Bible scholars’ understanding, Revelation 3:10+ is a promise that the church will not go through the Tribulation, but will be taken to heaven before it begins (see 1 Thes. 4:13–5:11). The admonition, “Behold, I come quickly,” would strengthen this view. (BORROW Be Victorious) Mark Hitchcock has an interesting comment - Notice two important things about this promise. First, the Lord promises to keep His people not just from the hardships of worldwide testing but also from the hour of testing itself. What is the hour of worldwide testing? Since John only mentions one period of worldwide testing in the book of Revelation (chapters 6-19), he must mean the tribulation period. Second, notice the means of this protection: "I am coming quickly" (Rev 3:11+a). If we put these two points together, it seems that the Lord will protect His people from the time of worldwide testing by coming for them at the Rapture. (Borrow 101 answers to the most asked questions about the end times) John Walvoord - One of the outstanding compliments given to the Philadelphian church is contained in verse 10. Because of their faithfulness the Christians in Philadelphia are promised that they will be kept from the hour of trial which will come upon the earth as a divine judgment. It should be noted that this deliverance is not only from trial but from a period of time in which the trial exists, “the hour of temptation.” If the expression had been simply deliverance from trial, conceivably it could have meant only partial deliverance. The expression seems to have been made as strong as possible that the Philadelphian church would be delivered from this period. Many have observed also that the preposition “from” (Gr., ek) is best understood as “out of rather than simply “from.” Other instances of the use of the same verb and preposition together, such as John 17:15+ and James 1:27+, would indicate that it is perhaps too much to press it to mean an absolute deliverance. In view of the context of the book of Revelation, however, as it subsequently unfolds the horrors of this very tribulation period, it is evident that the promise here to the church at Philadelphia is one of deliverance from this time of trouble. This conclusion has, of course, been resisted by all post-tribulationists as an unwarranted interpretation of this passage. If this promise has any bearing on the question of pretribulationism, however, what is said emphasizes deliverance from rather than deliverance through. As far as the Philadelphian church was concerned, the rapture of the church was presented to them as an imminent hope. If the rapture had occurred in the first century preceding the tribulation which the book of Revelation describes, they were assured of deliverance. By contrast, those sealed out of the twelve tribes of Israel in 7:4 clearly go through the time of trouble. This implies the rapture of the church before the time of trouble referred to as the great tribulation. Such a promise of deliverance to them would seemingly have been impossible if the rapture of the church were delayed until the end of the tribulation prior to the second coming of Christ and the establishment of the kingdom. This passage therefore provides some support for the hope that Christ will come for His church before the time of trial and trouble described in Revelation 6 to 19. This time of tribulation will overtake the entire world, as God inflicts His wrath upon unbelieving Gentiles as well as upon Christ-rejecting Jews. Hampton Keathley - The promise: First, note that this is not a reward to the faithful. This will come in Rev 3:11–12+. Instead, this is a promise to the church as a whole. This is clear from Rev 3:13+ which broadens this as a promise to the churches at large. All believers are to listen to these messages and their warning, exhortations, and promises and act accordingly. As in 1 Thessalonians 4:13–18+, this is to bring comfort to the church. Second, the promise is “I will keep you from the hour…” i.e., from the Tribulation. This is very specific and carefully described in the Greek to emphasize and clearly teach the pre-tribulation rapture of the church. The Greek words for “keep out” are tēreō ek meaning “out of.” There are four other ways this could have been stated if John wanted to imply that church age believers would be in the Tribulation, but none of them were used. tēreō en = To keep in. This would be a promise of preservation in the Tribulation. tēreō dia = to keep through. This would be a promise to keep us through the Tribulation. aireō ek = to take out, or sōzō ek = to save out. This could mean that believers would go into the Tribulation and then be taken out of the Tribulation. aireō apo = to take from. This would mean that believers would go into the Tribulation and then be taken out of the Tribulation. Rather than any of the above, John chose to use tēreō ek, which means “to keep out.” This is a promise that believers will never get into the Tribulation. But how? Paul describes this for us 1 Thessalonians 4:13+f. We can chart it as above. Some have tried to argue that this construction means just the opposite of the above interpretation. Gundry, for instance, in his book, The Church and the Tribulation, believes it argues for a post-tribulational emergence of the saints. He writes, “As it is, ek lays all the emphasis on emergence, in this verse on the final, victorious outcome of the keeping-guarding.” Although this is generally true with ek, if ek is related to a non-motion verb like tēreō, the idea of motion out of something is negated by the static nature of the verb. The fact then, that a motion verb like sōzō is used here with ek shows the fallacy of Gundry’s argument. However, even if a verb of motion were used, it would not prove Gundry’s argument. A good illustration is 2 Corinthians 1:10+ which has rhuomai ek, “delivered us from death.” Certainly Paul did not mean that God had delivered them out of death through resurrection, but that He had kept them from death. Another illustration of this use of ek with a verb of motion is James 5:20+, “save him from (the peril) of death,” sōzō plus ek. As James 5:20+ and 2 Corinthians 1:10+ means saved from the peril of death, i.e., from dying. So likewise 1 Thessalonians 1:10+ and Rev. 3:10+ means delivered from the peril of wrath, the time of testing, the Tribulation. (The Message to Philadelphia) Related Resources: The Meaning of "Earth Dwellers" and the Book of Revelation - Dr Thomas Ice Re-thinking the Rapture - E. Schuyler English (BORROW) The Case for the Pretribulation Rapture - Paul Feinberg (BORROW) QUESTION - When is the Rapture going to occur in relation to the Tribulation? WATCH THE ASSOCIATED VIDEO. ANSWER - The timing of the rapture in relation to the tribulation is one of the most controversial issues in the church today. The three primary views are pre-tribulational (the rapture occurs before the tribulation), mid-tribulational (the rapture occurs at or near the mid-point of the tribulation), and post-tribulational (the rapture occurs at the end of the tribulation). A fourth view, commonly known as pre-wrath, is a slight modification of the mid-tribulational position. First, it is important to recognize the purpose of the tribulation. According to Daniel 9:27+, there is a seventieth “seven” (seven years) that is still yet to come. Daniel’s entire prophecy of the seventy sevens (Daniel 9:20-27+) is speaking of the nation of Israel. It is a time period in which God focuses His attention especially on Israel. The seventieth seven, the tribulation, must also be a time when God deals specifically with Israel. While this does not necessarily indicate that the church could not also be present, it does bring into question why the church would need to be on the earth during that time. The primary Scripture passage on the rapture is 1 Thessalonians 4:13-18+. It states that all living believers, along with all believers who have died, will meet the Lord Jesus in the air and will be with Him forever. The rapture is God’s removing of His people from the earth. A few verses later, in 1 Thessalonians 5:9+, Paul says, “For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.” The book of Revelation, which deals primarily with the time period of the tribulation, is a prophetic message of how God will pour out His wrath upon the earth during the tribulation. It seems inconsistent for God to promise believers that they will not suffer wrath and then leave them on the earth to suffer through the wrath of the tribulation. The fact that God promises to deliver Christians from wrath shortly after promising to remove His people from the earth seems to link those two events together. Another crucial passage on the timing of the rapture is Revelation 3:10+, in which Christ promises to deliver believers from the “hour of trial” that is going to come upon the earth. This could mean two things. Either Christ will protect believers in the midst of the trials, or He will deliver believers out of the trials. Both are valid meanings of the Greek word translated “from.” However, it is important to recognize what believers are promised to be kept from. It is not just the trial, but the “hour” of trial. Christ is promising to keep believers from the very time period that contains the trials, namely the tribulation. The purpose of the tribulation, the purpose of the rapture, the meaning of 1 Thessalonians 5:9+, and the interpretation of Revelation 3:10+ all give clear support to the pre-tribulational position. If the Bible is interpreted literally and consistently, the pre-tribulational position is the most biblically-based interpretation. GotQuestions.org Related Resources: What is the rapture of the church? | GotQuestions.org What is the difference between the Rapture and the Second Coming? | GotQuestions.org What are the strengths and weaknesses of the pre-tribulational view of the rapture (pretribulationism)? | GotQuestions.org What are the strengths and weaknesses of the mid-tribulational view of the rapture (midtribulationism)? | GotQuestions.org What are the strengths and weaknesses of the post-tribulational view of the rapture (posttribulationism)? | GotQuestions.org What is the concept of a secret rapture? | GotQuestions.org How can I be ready to be caught up in the rapture? | GotQuestions.org How can I be sure I won’t be left behind in the rapture? | GotQuestions.org What are the strengths and weaknesses of the pre-wrath view of the rapture? | GotQuestions.org Will there be a second chance for salvation after the rapture? | GotQuestions.org Will there be a partial rapture? | GotQuestions.org Will babies and young children be taken in the Rapture? | GotQuestions.org Will Christians see the Antichrist, or will the rapture occur before then? | GotQuestions.org What will happen to my pets after the rapture? | GotQuestions.org Perseverance (5281) hupomone rom hupo = under + meno = stay, remain, abide) literally means abiding under. The root idea of hupomone is to remain under some discipline, subjecting one’s self to something which demands the submission of one's will to something against which one naturally would rebel. It portrays a picture of steadfastly and unflinchingly bearing up under a heavy load and describes that quality of character which does not allow one to surrender to circumstances or succumb under trial. The picture is that of steadfastness, constancy and endurance. It has in it a forward look, the ability to focus on what is beyond the current pressures (eg Jesus "Who for the joy set before Him endured [verb form hupomeno] the Cross despising the shame" see notes on Hebrews 12:2+). And so hupomone does not describe a grim resignation or a passive "grin and bear" attitude but a triumphant facing of difficult circumstances knowing that even out of evil God guarantees good. It is courageous gallantry which accepts suffering and hardship and turns them into grace and glory. For believers, it is a steadfastness, especially as God enables us to "remain under" (or endure) whatever challenges, trials, tests, afflictions, etc, He providentially allows in our life. THOUGHT - How are you doing beloved? If you are like me (and most saints), you are experiencing manifold trials (1 Peter 1:6+)! Are you bearing up under them, leaning hard on the strengthening of the Spirit (the only way we can supernaturally remain under the "load.")? From (1537)(ex or ek) means from, from out of, away from. Friberg - before a vowel ἐξ (ex); preposition with the genitive; (1) spatially, denoting motion away from a place, after verbs of going, sending, escaping, moving from, out of, away from (Mk 7:31+); (2) denoting direction from which something comes from, out of (Lk 5:3+); (3) denoting origin as to family, race, city from, out of (Lk 2:36+); (4) denoting source, cause, motive, reason from, of, by (Mt 5:37+; Jn 1:13+); (5) denoting the distinguishing mark of a class, group, party from, of (Acts 11:2+); (6) used in periphrasis; (a) for the partitive genitive, after words denoting number of (Jn 1:35+; John 6:60+); (b) after an interrogative or indefinite pronoun of (Lk 11:5+; Jn 6:64+); (c) used with εἶναι belong to, be one of (Mt 26:73+); (d) after verbs of filling with (Jn 12:3+); (e) denoting price or value for (the amount of) (Mt 20:2+); (7) temporally; (a) denoting time from when from, since, for (Jn 9:32+); (b) showing sequence of time ἡμέραν ἐξ ἡμέρας day after day (2Pe 2:8+); ἐκ δευτέρου for the second time, again (Mt 26:42+); ἐκ τρίτου for the third time (Mt 26:44+); (8) adverb; (a) ἐκ μέτρου by measure, sparingly (Jn 3:34+); (b) ἐκ μέρους individually, in particular (1Co 12:27+); (c) ἐκ λύπης reluctantly, grudgingly (2Co 9:7+); ἐκ συμφώνου mutually, by common consent (1Co 7:5+) (Borrow Analytical Lexicon of the Greek New Testament) GINGRICH Shorter Lexicon of the Greek New Testament - EK before vowels ex prep. with genitive (possessive) = from, out of, away from— 1. to denote separation Mt 2:15+; Matthew 26:27+; Mk 16:3+; Jn 12:27+; John 17:15+ ; Ac 17:33+; Gal 3:13+; Rev 14:13+; from among Lk 20:35+; Acts 3:23+. 2. to denote the direction from which something comes from, out from Mt 17:9+; Mk 11:20+; Lk 5:3+; in answer to the question where? at, on Mt 20:21, 23+; Ac 2:25, 34+. 3. to denote origin, cause, motive reason from, of, by Mt 1:3, 5, 18+; Jn 1:13, 46+; 1 Cor 7:7+; 2 Cor 5:1+; Gal 2:15+; Galatians 4:4+; Phil 3:5+. Because of, by Mk 7:11+; 2 Cor 2:2+; Rev 8:11+. By reason of, as a result of, because of Lk 12:15+; Ac 19:25+; Ro 4:2+; with Lk 16:9+. Of, from of source or material Mt 12:34+; J 19:2; 1 Cor 9:13+; Rv 18:12. According to, in accordance with Mt 12:37+; 2 Cor 8:11, 13+. ek toutou for this reason, therefore Jn 6:66+. oi` ek nomou partisans of the law Ro 4:14+. 4. in periphrasis for the partitive gen. Mt 10:29+; Matthew 25:2+; Lk 11:15+, which may even function as subject of a sentence ek t matheton some of the disciples Jn 16:17+; used with einai = belong to someone or something Mt 26:73+; Ac 21:8+; 1 Cor 12:15+f. After verbs of filling with Lk 15:16+; J n12:3; Rev 8:5+. For the gen. of price or value for Mt 20:2+; Matthew 27:7+; Ac 1:18+. 5. of time from, from this or that time on Mt 19:12+; Mk 10:20+; J 9:1, 32; for Lk 23:8+; after 2 Pt 2:8+. Note some of the uses of EK in the Revelation - Rev. 1:5+ = FROM our sins by His blood (CLEARLY SPEAKS OF SEPARATION FROM OUR SINS); Rev. 1:16+ = "OUT OF His mouth came" ; Rev. 2:5+ = "remove your lampstand OUT OF its place"; Rev. 2:7+ = "to eat OF ["out of" or "from"] the tree"; Rev. 2:9+ = "blasphemy BY ["from"] those who say"; Rev. 2:10+YLT = "about to cast OF ["from"] you to prison"; Rev. 2:11+ = "BY (KJV = "of" NJB = "from") the second death"; Rev. 2:21+ = "OF her immorality"; Rev. 2:22+ = "they repent of her deeds"; Rev. 3:5+ = "I will not erase his name FROM (ESV = "out of") the book"; Rev. 3:9+ = "I will cause OF the synagogue"; Rev. 3:10+ = "FROM the hour of testing"; Rev. 3:12+ = "which comes down OUT OF heaven"; Rev. 3:16+ = "I will spit you OUT OF my mouth"; Rev. 3:18+ = "refined BY fire". Gilbrant - First, it particularly denotes the point of departure or separation such as “to rise from (ek) the dead” (e.g., John 12:1,9,17+; Acts 3:15+; Acts 4:10+; etc.). “Out of (ek, before a vowel ex) Egypt have I called my son” (Hosea 11:1; Matthew 2:15+) should also be understood in this way. Ek also indicates a separation between persons or objects; Jesus prays that His disciples be “(kept) from (ek) the evil one” (John 17:15+, RSV). A second basic function of ek is to designate direction: Two possessed by demons came “out of” the tombs (Matthew 8:28+). “He came up (anabainō [303]) out of (ek) the water” (Mark 1:10+, RSV). Third, ek suggests the source or reason for some event or act, including the “source” of someone. This is evidenced in Nathaniel’s question, “Can there any good thing come out of (ek) Nazareth?” (John 1:46+). In this sense ek speaks of something as part of a larger whole such as in the frequent rhetorical question, “Which of you . . . ?” (e.g., Luke 11:5,11+; Luke 12:25+; Luke 14:28+; Luke 15:4+; Luke 17:7+). Similarly, righteousness comes ek God and is by faith (Philippians 3:9+; i.e., God is the source of righteousness). Fourth, ek can imply cause or reason. Paul asked, “Did you receive the Spirit by works (ex ergōn) of the law?” (Galatians 3:2,5+, RSV). It may refer to a condition or state of being. Paul admonished Timothy, “The goal of this command is love which comes from (i.e., results from the condition of) a pure heart” (1 Timothy 1:5+, NIV). The term may also suggest a basis for some action. “For the tree is known by (ek) his fruit” (Matthew 12:33+; cf. verse 37). Fifth, ek marks a point in time. According to Matthew 19:12+ some men are eunuchs having been “so born from (ek) their mother’s womb.” The rich ruler explained to Jesus that he had kept the commandments ek neotētos, “from youth.” And Herod had hoped to see Jesus ex ikanōn chronōn, “for a long time.” Sixth, ek expresses means or agency. It may parallel hupo (5097) plus the genitive (after passive verbs or after any voice when accompanying the perfect verb). Some examples are Mark 7:11+; Mark 12:30,33+ (with active verbs); the James series in 2:18 (active verb) 21,22,24,25; 1 Peter 1:23+; Revelation 2:11+. A similar pattern can be noted with apo (570) plus the genitive in Luke 7:35+; Luke 16:18+; James 1:13+; James 5:4+; Jude 23. Dia (1217) plus the genitive exemplifies the same basic idea under yet another imagery. It seems that Hellenistic Greek is simply adding ways of expressing agency through the use of additional prepositions for this purpose, which is in keeping with the growing use of prepositions in places where earlier Greek relied on case alone together with the nature of the circumstance or topic. Also in keeping with the trend toward the proliferation of prepositions in Hellenistic Greek, on occasion ek and apo appear to be little more than pleonastic descriptive genitives roughly equivalent to our usage of “of” to link one noun adjectivally to another. Many other fine distinctions of definition may be drawn (see Bauer), but the basic functions of ek are outlined above. Context in conjunction with grammar always makes the best guide for determining this preposition’s meaning. (Complete Biblical Library) EK in Colin Brown (ed.), Dictionary Of New Testament Theology ἐκ, G1666 1. Its Basic Signification. Originally ek signified an exit “from within” something with which there had earlier been a close connection. Therefore it naturally came to be used to denote origin, source, derivation or separation. So, for example, the prep. is used of the material out of which something is made (Matt. 27:29+), the country of one’s origin (Acts 23:34+) or a person with whom a connection is (to be) severed (John 17:15+). Having this root sense, ek is sometimes equivalent to the subjective genitive (e.g., 2 Cor. 8:7+ v. l.). However in the stereotyped ho ek or hoi ek before a noun (e.g., hoi ek nomou, “nomists” or “partisans of the law,” Rom. 4:14+; hoi ek pisteōs, “men of faith,” Gal. 3:7, 9+) the notion of belonging is more prominent than that of origin. The ubiquitous ek (tou) theou depicts: (i) the agency of God in effecting spiritual regeneration (John 1:13+; 1 John 3:9+ bis; 4:7; 5:1, 4, 18a; cf. John 8:47+ bis; 1 John 4:4, 6+; 1 John 5:19; 3+ John 11), corresponding to the role of the male in the act of physical procreation (cf. Matt. 1:18+) (cf. Arndt, 234 s.v. ek 3a); (ii) God as the authoritative source of Jesus’ teaching (John 7:17+), the giver of the Holy Spirit (1 Cor. 2:12+a) and of spiritual gifts (1 Cor. 7:7+), the source of all life, both physical (1 Cor. 11:12+b) and spiritual (2 Cor. 5:18+), the one who empowered Paul to carry out his divine commission (2 Cor. 3:5+b), the architect of the resurrection body of believers (2 Cor. 5:1+), the one who provides a new and right relation ship with himself (Phil. 3:9+), and the one true source of love (1 John, 4:7). On the relation of ek to apo see above II. B. 1. 2. Some Notable Instances of ek. (a) John 15:19+ bis; 17:14, 16. Parallel to the Pauline antithesis between living en sarki and yet not acting kata sarka (e.g., 2 Cor. 10:3+) is the Johannine contrast between living en tō kosmō (John 17:11+; cf. 17:15) yet not being ek tou kosmou (John 15:19+ bis; 17:14b, 16a; cf. 18:36 bis). Christians must live in the world (or flesh) but must not display the characteristics of the world (or flesh) (cf. Ep. Diog. 6, 3). (b) Rom. 1:3+f. These two verses refer to two successive stages of Christ’s existence, not to two coexisting states (kata sarka … kata pneuma hagiōsynēs). With respect to human descent (kata sarka; cf. Rom. 9:5+) Jesus Christ was born of David’s stock (ek spermatos David). On the other hand, his installation as Son of God in power, accomplished by the power of the Holy Spirit (kata pneuma hagiōsynēs; cf. Gal. 4:29+), took its rise, temporally and instrumentally (or, causally), in his resurrection from the dead (ex anastaseōs nekrōn). Not only “from the time of” the resurrection but also “through” (or, “as a result of”) the resurrection itself, Jesus was visibly designated Son of God. (For ek as introducing the means used to achieve a definite purpose [“through”] or the reason which forms a presupposition for something [“as a result of”], see Arndt, 234, s.v. of the ek 3f.). In the crucial phrase ex anastaseōs nekrōn (“the resurrection from the dead, but the absence of ek before nekrōn (cf. 1 Pet. 1:3+) and the use of the plural nekrōn suggest that Paul envisaged the resurrection of all believers as ideally achieved in the resurrection of Christ (cf. 1 Cor. 15:20, 23+; Col. 1:18+). The general, inclusive category, “the resurrection of the dead,” includes the first determinative instance, “his resurrection from the dead.” For a full discussion see C. E. B. Cranfield, The Epistle to the Romans, ICC, I 19756, 57–64. (c) Rom. 1:17+. A myriad of proposals have been made in regard to the meaning of the phrase ek pisteōs eis pistin, such as: from the faith of the preacher to the faith of the hearer; from God’s faithfulness to man’s faith; from smaller to greater degree of faith (cf. apo doxēs eis doxan, 2 Cor. 3:18+); from faith as a starting-point to faith as a permanent condition. But it seems more natural to construe ek as indicating not the source or starting-point (“from faith”) but the basis or means (“by faith”; as in Hab. 2:4+), with the eis pistin either intensifying the effect of ek pisteōs (thus, “by faith from first to last,” New International Version), or denoting the goal of God’s impartation to men of a righteous status (“leading to faith”). On either of these latter views, faith is portrayed as the vital and perpetual characteristic of Christian experience. (d) Rom. 3:30+. On the basis of the difference between ek pisteōs and dia tēs pisteōs, it has been maintained that: (i) while the Jew is justified by faith (as “the moving cause,” ek pisteōs) through the channel of circumcision (supplying dia peritomēs; cf. Rom. 4:12+), the Gentile is justified by faith as both “moving cause” (ek pisteōs) and “sole condition” or channel (dia tēs pisteōs) (W. Sanday and A. C. Headlam, The Epistle to the Romans, 19025, 95, 96; this view highlights the contrast between peritomēn and akrobystian); (ii) Jews were to be justified by a subjective belief in the messiah, “by starting from and developing their existing faith in a coming messiah,” whereas Gentiles would be justified through the instrumentality of that developed and objective Faith of Christendom, about which they as yet knew nothing (H. P. Liddon, Explanatory Analysis of St. Paul’s Epistle to the Romans, 1977 reprint of 1899 work, 79, 80); (iii) God will justify the Jews as a result of their own faith, but Gentiles by means of the faith of the Jews (tēs being an anaphoric article) as in Rom. 11:15+ (N. Turner, Insights, 107–110). If any distinction is intended between these two prep. phrases, it is formal not substantial: God justifies the Jew as a result of his faith (ik pisteōs), and the Gentile on the same ground, viz. by means of that same kind of faith (dia tēs pisteōs). Against there being any substantial difference between the justification of Jew and Gentile, several points may be urged. (i) Both prep. phrases (ek pisteōs and dia [tēs] pisteōs) may mean “through faith” or “by faith,” since both preps. may express either the effective means or the efficient cause (see Arndt, 178, s.v. dia III. 1. a, d; 234, s.v. ek 3. e, f). (ii) Elsewhere Paul uses either ek or dia to denote the immediate means or cause of justification or salvation (ek—Rom. 1:17+ bis; 3:26; 5:1; 9:30, 32; Gal. 2:16+; dia—Rom. 3:22, 25+; Gal. 2:16+; Galatians 3:26+; Eph. 2:8+). (iii) There is a comparable change from dia pisteōs to ek pisteōs in Rom. 3:25+f. and in Gal. 2:16+ (in reference to anthrōpos). (iv) In Gal. 3:26+ the Jews and Gentiles of the Galatian churches (pantes; cf. Gal. 3:28+) are said to be sons of God dia tēs pisteōs; similarly Rom. 3:22, 25+. (v) Any suggestion that there are two distinct means or grounds of justification (mentioned in Rom. 3:30+) would tend to undermine Paul’s earlier insistence that there is no difference between Jew and Gentile with respect to sinfulness (Rom. 3:22+f.) or the ultimate ground (= grace) and means (= redemption) of justification (Rom. 3:24+). (vi) Stylistic or rhetorical variation is not untypical of Paul (e.g., Rom. 4:11+; Romans 10:17+). (e) 2 Cor. 13:4+. Without the wider context of 2 Cor. 10–13, one would be tempted to render estaurōthē ex astheneias, “he was crucified in (a condition of physical) weakness,” but ek probably bears a causal sense “because of (his weakness)” (thus Arndt, 234 s.v. ek 3f.). The weakness referred to it not physical or moral, but the “weakness”—in men’s eyes—of non-retaliation or non-aggressiveness (cf. 2 Cor. 10:1+f., 10f.; 11:20f., 30; 12:9f.; 13:4b, 9f.), the “weakness” of obedience to God’s will, which, for Christ, involved death on a cross (Phil. 2:8+). But in such weakness, divine power comes to its full strength (2 Cor. 12:9+). Matt. 1:3+; Matt. 1:5+; Matt. 1:6+; Matt. 1:16+; Matt. 1:18+; Matt. 1:20+; Matt. 2:6+; Matt. 2:15+; Matt. 3:9+; Matt. 3:17+; Matt. 5:37+; Matt. 6:27+; Matt. 7:4+; Matt. 7:5+; Matt. 7:9+; Matt. 8:28+; Matt. 10:29+; Matt. 12:11+; Matt. 12:33+; Matt. 12:34+; Matt. 12:35+; Matt. 12:37+; Matt. 12:42+; Matt. 13:41+; Matt. 13:47+; Matt. 13:49+; Matt. 13:52+; Matt. 15:5+; Matt. 15:11+; Matt. 15:18+; Matt. 15:19+; Matt. 16:1+; Matt. 17:5+; Matt. 17:9+; Matt. 18:12+; Matt. 18:19+; Matt. 19:12+; Matt. 20:2+; Matt. 20:21+; Matt. 20:23+; Matt. 21:16+; Matt. 21:19+; Matt. 21:25+; Matt. 21:26+; Matt. 21:31+; Matt. 22:35+; Matt. 22:44+; Matt. 23:25+; Matt. 23:34+; Matt. 24:17+; Matt. 24:31+; Matt. 25:2+; Matt. 25:8+; Matt. 25:33+; Matt. 25:34+; Matt. 25:41+; Matt. 26:21+; Matt. 26:27+; Matt. 26:29+; Matt. 26:42+; Matt. 26:44+; Matt. 26:64+; Matt. 26:73+; Matt. 27:7+; Matt. 27:29+; Matt. 27:38+; Matt. 27:48+; Matt. 27:53+; Matt. 28:2+; Mk. 1:10+; Mk. 1:11+; Mk. 1:25+; Mk. 1:26+; Mk. 1:29+; Mk. 5:2+; Mk. 5:8+; Mk. 5:30+; Mk. 6:14+; Mk. 6:51+; Mk. 6:54+; Mk. 7:11+; Mk. 7:15+; Mk. 7:20+; Mk. 7:21+; Mk. 7:26+; Mk. 7:29+; Mk. 7:31+; Mk. 9:7+; Mk. 9:9+; Mk. 9:10+; Mk. 9:17+; Mk. 9:21+; Mk. 9:25+; Mk. 10:20+; Mk. 10:37+; Mk. 10:40+; Mk. 11:8+; Mk. 11:14+; Mk. 11:20+; Mk. 11:30+; Mk. 11:31+; Mk. 11:32+; Mk. 12:25+; Mk. 12:30+; Mk. 12:33+; Mk. 12:36+; Mk. 12:44+; Mk. 13:1+; Mk. 13:15+; Mk. 13:25+; Mk. 13:27+; Mk. 14:18+; Mk. 14:23+; Mk. 14:25+; Mk. 14:62+; Mk. 14:69+; Mk. 14:70+; Mk. 14:72+; Mk. 15:27+; Mk. 15:39+; Mk. 15:46+; Mk. 16:3+; Mk. 16:12+; Mk. 16:19+; Lk. 1:5+; Lk. 1:11+; Lk. 1:15+; Lk. 1:27+; Lk. 1:61+; Lk. 1:71+; Lk. 1:74+; Lk. 1:78+; Lk. 2:4+; Lk. 2:35+; Lk. 2:36+; Lk. 3:8+; Lk. 3:22+; Lk. 4:22+; Lk. 5:3+; Lk. 5:17+; Lk. 6:42+; Lk. 6:44+; Lk. 6:45+; Lk. 8:3+; Lk. 8:27+; Lk. 9:7+; Lk. 9:35+; Lk. 10:7+; Lk. 10:11+; Lk. 10:18+; Lk. 10:27+; Lk. 11:5+; Lk. 11:6+; Lk. 11:11+; Lk. 11:13+; Lk. 11:15+; Lk. 11:16+; Lk. 11:27+; Lk. 11:31+; Lk. 11:49+; Lk. 11:54+; Lk. 12:6+; Lk. 12:13+; Lk. 12:15+; Lk. 12:25+; Lk. 12:36+; Lk. 14:28+; Lk. 14:33+; Lk. 15:4+; Lk. 15:16+; Lk. 16:4+; Lk. 16:9+; Lk. 16:31+; Lk. 17:7+; Lk. 17:15+; Lk. 17:24+; Lk. 18:21+; Lk. 19:22+; Lk. 20:4+; Lk. 20:5+; Lk. 20:6+; Lk. 20:35+; Lk. 20:42+; Lk. 21:4+; Lk. 21:16+; Lk. 21:18+; Lk. 22:3+; Lk. 22:23+; Lk. 22:50+; Lk. 22:58+; Lk. 22:69+; Lk. 23:7+; Lk. 23:8+; Lk. 23:33+; Lk. 23:55+; Lk. 24:13+; Lk. 24:22+; Lk. 24:46+; Lk. 24:49+; Jn. 1:13+; Jn. 1:16+; Jn. 1:19+; Jn. 1:24+; Jn. 1:32+; Jn. 1:35+; Jn. 1:40+; Jn. 1:44+; Jn. 1:46+; Jn. 2:15+; Jn. 2:22+; Jn. 3:1+; Jn. 3:5+; Jn. 3:6+; Jn. 3:8+; Jn. 3:13+; Jn. 3:25+; Jn. 3:27+; Jn. 3:31+; Jn. 3:34+; Jn. 4:6+; Jn. 4:7+; Jn. 4:12+; Jn. 4:13+; Jn. 4:14+; Jn. 4:22+; Jn. 4:30+; Jn. 4:39+; Jn. 4:47+; Jn. 4:54+; Jn. 5:24+; Jn. 6:8+; Jn. 6:11+; Jn. 6:13+; Jn. 6:23+; Jn. 6:26+; Jn. 6:31+; Jn. 6:32+; Jn. 6:33+; Jn. 6:39+; Jn. 6:41+; Jn. 6:42+; Jn. 6:50+; Jn. 6:51+; Jn. 6:58+; Jn. 6:60+; Jn. 6:64+; Jn. 6:65+; Jn. 6:66+; Jn. 6:70+; Jn. 6:71+; Jn. 7:17+; Jn. 7:19+; Jn. 7:22+; Jn. 7:25+; Jn. 7:31+; Jn. 7:38+; Jn. 7:40+; Jn. 7:41+; Jn. 7:42+; Jn. 7:44+; Jn. 7:48+; Jn. 7:50+; Jn. 7:52+; Jn. 8:23+; Jn. 8:41+; Jn. 8:42+; Jn. 8:44+; Jn. 8:46+; Jn. 8:47+; Jn. 8:59+; Jn. 9:1+; Jn. 9:6+; Jn. 9:16+; Jn. 9:24+; Jn. 9:32+; Jn. 9:40+; Jn. 10:16+; Jn. 10:20+; Jn. 10:26+; Jn. 10:28+; Jn. 10:29+; Jn. 10:32+; Jn. 10:39+; Jn. 11:1+; Jn. 11:19+; Jn. 11:37+; Jn. 11:45+; Jn. 11:46+; Jn. 11:49+; Jn. 11:55+; Jn. 12:1+; Jn. 12:2+; Jn. 12:3+; Jn. 12:4+; Jn. 12:9+; Jn. 12:17+; Jn. 12:20+; Jn. 12:27+; Jn. 12:28+; Jn. 12:32+; Jn. 12:34+; Jn. 12:42+; Jn. 12:49+; Jn. 13:1+; Jn. 13:4+; Jn. 13:21+; Jn. 13:23+; Jn. 15:19+; Jn. 16:4+; Jn. 16:5+; Jn. 16:14+; Jn. 16:15+; Jn. 16:17+; Jn. 17:6+; Jn. 17:12+; Jn. 17:14+; Jn. 17:15+; Jn. 17:16+; Jn. 18:3+; Jn. 18:9+; Jn. 18:17+; Jn. 18:25+; Jn. 18:26+; Jn. 18:36+; Jn. 18:37+; Jn. 19:2+; Jn. 19:12+; Jn. 19:23+; Jn. 20:1+; Jn. 20:2+; Jn. 20:9+; Jn. 20:24+; Jn. 21:2+; Jn. 21:14+; Acts 1:18+; Acts 1:24+; Acts 2:2+; Acts 2:25+; Acts 2:30+; Acts 2:34+; Acts 3:2+; Acts 3:15+; Acts 3:22+; Acts 3:23+; Acts 4:2+; Acts 4:6+; Acts 4:10+; Acts 5:38+; Acts 5:39+; Acts 6:3+; Acts 6:9+; Acts 7:3+; Acts 7:4+; Acts 7:10+; Acts 7:37+; Acts 7:40+; Acts 7:55+; Acts 7:56+; Acts 8:39+; Acts 9:3+; Acts 9:33+; Acts 10:1+; Acts 10:15+; Acts 10:41+; Acts 10:45+; Acts 11:2+; Acts 11:5+; Acts 11:9+; Acts 11:20+; Acts 11:28+; Acts 12:7+; Acts 12:11+; Acts 12:17+; Acts 13:17+; Acts 13:21+; Acts 13:30+; Acts 13:34+; Acts 14:8+; Acts 15:2+; Acts 15:14+; Acts 15:21+; Acts 15:22+; Acts 15:23+; Acts 15:24+; Acts 15:29+; Acts 17:3+; Acts 17:4+; Acts 17:12+; Acts 17:26+; Acts 17:31+; Acts 17:33+; Acts 18:1+; Acts 19:16+; Acts 19:25+; Acts 19:33+; Acts 19:34+; Acts 20:30+; Acts 21:8+; Acts 22:6+; Acts 22:14+; Acts 22:18+; Acts 23:10+; Acts 23:21+; Acts 23:34+; Acts 24:10+; Acts 26:4+; Acts 26:17+; Acts 26:23+; Acts 27:22+; Acts 27:29+; Acts 27:30+; Acts 28:4+; Acts 28:17+; Rom. 1:3+; Rom. 1:4+; Rom. 1:17+; Rom. 2:8+; Rom. 2:18+; Rom. 2:27+; Rom. 2:29+; Rom. 3:20+; Rom. 3:26+; Rom. 3:30+; Rom. 4:2+; Rom. 4:12+; Rom. 4:14+; Rom. 4:16+; Rom. 4:24+; Rom. 5:1+; Rom. 5:16+; Rom. 6:4+; Rom. 6:9+; Rom. 6:13+; Rom. 6:17+; Rom. 7:4+; Rom. 7:24+; Rom. 8:11+; Rom. 9:5+; Rom. 9:6+; Rom. 9:10+; Rom. 9:12+; Rom. 9:21+; Rom. 9:24+; Rom. 9:30+; Rom. 9:32+; Rom. 10:5+; Rom. 10:6+; Rom. 10:7+; Rom. 10:9+; Rom. 10:17+; Rom. 11:1+; Rom. 11:6+; Rom. 11:14+; Rom. 11:15+; Rom. 11:24+; Rom. 11:26+; Rom. 11:36+; Rom. 12:18+; Rom. 13:3+; Rom. 13:11+; Rom. 14:23+; Rom. 16:10+; Rom. 16:11+; 1 Co. 1:30+; 1 Co. 2:12+; 1 Co. 5:2+; 1 Co. 5:10+; 1 Co. 5:13+; 1 Co. 7:5+; 1 Co. 7:7+; 1 Co. 8:6+; 1 Co. 9:7+; 1 Co. 9:13+; 1 Co. 9:14+; 1 Co. 9:19+; 1 Co. 10:4+; 1 Co. 10:17+; 1 Co. 11:8+; 1 Co. 11:12+; 1 Co. 11:28+; 1 Co. 12:15+; 1 Co. 12:16+; 1 Co. 12:27+; 1 Co. 13:9+; 1 Co. 13:10+; 1 Co. 13:12+; 1 Co. 15:6+; 1 Co. 15:12+; 1 Co. 15:20+; 1 Co. 15:47+; 2 Co. 1:10+; 2 Co. 1:11+; 2 Co. 2:2+; 2 Co. 2:4+; 2 Co. 2:16+; 2 Co. 2:17+; 2 Co. 3:1+; 2 Co. 3:5+; 2 Co. 4:6+; 2 Co. 4:7+; 2 Co. 5:1+; 2 Co. 5:2+; 2 Co. 5:8+; 2 Co. 5:18+; 2 Co. 6:17+; 2 Co. 7:9+; 2 Co. 8:7+; 2 Co. 8:11+; 2 Co. 8:13+; 2 Co. 9:7+; 2 Co. 11:26+; 2 Co. 12:6+; 2 Co. 13:4+; Gal. 1:1+; Gal. 1:4+; Gal. 1:8+; Gal. 1:15+; Gal. 2:12+; Gal. 2:15+; Gal. 2:16+; Gal. 3:2+; Gal. 3:5+; Gal. 3:7+; Gal. 3:8+; Gal. 3:9+; Gal. 3:10+; Gal. 3:11+; Gal. 3:12+; Gal. 3:13+; Gal. 3:18+; Gal. 3:21+; Gal. 3:22+; Gal. 3:24+; Gal. 4:4+; Gal. 4:22+; Gal. 4:23+; Gal. 5:5+; Gal. 5:8+; Gal. 6:8+; Eph. 1:20+; Eph. 2:8+; Eph. 2:9+; Eph. 3:15+; Eph. 4:16+; Eph. 4:29+; Eph. 5:14+; Eph. 6:6+; Phil. 1:16+; Phil. 1:17+; Phil. 1:23+; Phil. 3:5+; Phil. 3:9+; Phil. 3:11+; Phil. 3:20+; Phil. 4:22+; Col. 1:13+; Col. 1:18+; Col. 2:12+; Col. 2:14+; Col. 2:19+; Col. 3:8+; Col. 3:23+; Col. 4:9+; Col. 4:11+; Col. 4:12+; Col. 4:16+; 1 Thess. 1:10+; 1 Thess. 2:3+; 1 Thess. 2:6+; 2 Thess. 2:7+; 1 Tim. 1:5+; 1 Tim. 6:4+; 2 Tim. 2:8+; 2 Tim. 2:22+; 2 Tim. 2:26+; 2 Tim. 3:6+; 2 Tim. 3:11+; 2 Tim. 4:17+; Tit. 1:10+; Tit. 1:12+; Tit. 2:8+; Tit. 3:5+; Heb. 1:13+; Heb. 2:11+; Heb. 3:13+; Heb. 3:16+; Heb. 4:1+; Heb. 5:1+; Heb. 5:7+; Heb. 7:4+; Heb. 7:5+; Heb. 7:6+; Heb. 7:12+; Heb. 7:14+; Heb. 8:9+; Heb. 9:28+; Heb. 10:38+; Heb. 11:3+; Heb. 11:19+; Heb. 11:35+; Heb. 13:10+; Heb. 13:20+; Jas. 2:16+; Jas. 2:18+; Jas. 2:21+; Jas. 2:22+; Jas. 2:24+; Jas. 2:25+; Jas. 3:10+; Jas. 3:11+; Jas. 3:13+; Jas. 4:1+; Jas. 5:20+; 1 Pet. 1:3+; 1 Pet. 1:18+; 1 Pet. 1:21+; 1 Pet. 1:22+; 1 Pet. 1:23+; 1 Pet. 2:9+; 1 Pet. 2:12+; 1 Pet. 4:11+; 2 Pet. 1:18+; 2 Pet. 2:8+; 2 Pet. 2:9+; 2 Pet. 2:21+; 2 Pet. 3:5+; 1 Jn. 2:16+; 1 Jn. 2:19+; 1 Jn. 2:21+; 1 Jn. 2:29+; 1 Jn. 3:8+; 1 Jn. 3:9+; 1 Jn. 3:10+; 1 Jn. 3:12+; 1 Jn. 3:14+; 1 Jn. 3:19+; 1 Jn. 3:24+; 1 Jn. 4:1+; 1 Jn. 4:2+; 1 Jn. 4:3+; 1 Jn. 4:4+; 1 Jn. 4:5+; 1 Jn. 4:6+; 1 Jn. 4:7+; 1 Jn. 4:13+; 1 Jn. 5:1+; 1 Jn. 5:4+; 1 Jn. 5:18+; 1 Jn. 5:19+; 2 Jn. 1:4+; 3 Jn. 1:10+; 3 Jn. 1:11+; Jude 1:5+; Jude 1:23+; Rev. 1:5+; Rev. 1:16+; Rev. 2:5+; Rev. 2:7+; Rev. 2:9+; Rev. 2:10+; Rev. 2:11+; Rev. 2:21+; Rev. 2:22+; Rev. 3:5+; Rev. 3:9+; Rev. 3:10+; Rev. 3:12+; Rev. 3:16+; Rev. 3:18+; Rev. 4:5+; Rev. 5:5+; Rev. 5:7+; Rev. 5:9+; Rev. 6:1+; Rev. 6:4+; Rev. 6:10+; Rev. 6:14+; Rev. 7:4+; Rev. 7:5+; Rev. 7:6+; Rev. 7:7+; Rev. 7:8+; Rev. 7:9+; Rev. 7:13+; Rev. 7:14+; Rev. 7:17+; Rev. 8:4+; Rev. 8:5+; Rev. 8:10+; Rev. 8:11+; Rev. 8:13+; Rev. 9:1+; Rev. 9:2+; Rev. 9:3+; Rev. 9:13+; Rev. 9:17+; Rev. 9:18+; Rev. 9:20+; Rev. 9:21+; Rev. 10:1+; Rev. 10:4+; Rev. 10:8+; Rev. 10:10+; Rev. 11:5+; Rev. 11:7+; Rev. 11:9+; Rev. 11:11+; Rev. 11:12+; Rev. 12:15+; Rev. 12:16+; Rev. 13:1+; Rev. 13:3+; Rev. 13:11+; Rev. 13:13+; Rev. 14:2+; Rev. 14:8+; Rev. 14:10+; Rev. 14:13+; Rev. 14:15+; Rev. 14:17+; Rev. 14:18+; Rev. 14:20+; Rev. 15:2+; Rev. 15:6+; Rev. 15:7+; Rev. 15:8+; Rev. 16:1+; Rev. 16:10+; Rev. 16:11+; Rev. 16:13+; Rev. 16:17+; Rev. 16:21+; Rev. 17:1+; Rev. 17:2+; Rev. 17:6+; Rev. 17:8+; Rev. 17:11+; Rev. 18:1+; Rev. 18:3+; Rev. 18:4+; Rev. 18:12+; Rev. 18:19+; Rev. 18:20+; Rev. 19:2+; Rev. 19:15+; Rev. 19:21+; Rev. 20:1+; Rev. 20:7+; Rev. 20:9+; Rev. 20:12+; Rev. 21:2+; Rev. 21:3+; Rev. 21:4+; Rev. 21:6+; Rev. 21:9+; Rev. 21:10+; Rev. 21:21+; Rev. 22:1+; Rev. 22:19+ Testing (3986) peirasmos from peirazo = to make trial of, try, tempt, prove in either a good or bad sense - classic Greek of a medical test to prove health or disease. See also Detzler) describes first the idea of putting to the test and then refers to the tests or pressures that come in order to discover a person’s nature or the quality of something. The key to accurately interpreting the meaning of peirasmos is to carefully examine the context to see if the effect of the peirasmos is to lead one into sin (then it is translated "temptation") or for a beneficial effect (then it is usually translated "trial"). Context is the key. World (3625) oikoumene the feminine participle present passive of oikeo = to dwell or abide) describes the inhabited portion of the earth, exclusive of the heavens above and hell below. The Romans used oikoumene in their secular writings to refer to the Roman Empire, for to them their empire equated with the whole world. Finally, in some NT contexts oikoumene was used to refer to the inhabitants of the world. Oikoumene - 15v - Matt. 24:14+; Lk. 2:1+; Lk. 4:5+; Lk. 21:26+; Acts 11:28+; Acts 17:6+; Acts 17:31+; Acts 19:27+; Acts 24:5+; Rom. 10:18+; Heb. 1:6+; Heb. 2:5+; Rev. 3:10+; Rev. 12:9+; Rev. 16:14+ Dwell (2730) katoikeo (2730) (katoikeo from kata which intensifies the meaning of the verb oikeo = dwell, reside in, inhabit as one's abode from oikos = a house) means literally to settle down (be at home, dwell) in a place so to take up permanent abode or residence. Barth writes that katoikeo denotes permanent habitation as opposed to sojourning or an occasional visit. Katoikeo in the Revelation - Rev. 2:13+; Rev. 3:10+; Rev. 6:10+; Rev. 8:13+; Rev. 11:10+; Rev. 13:8+; Rev. 13:12+; Rev. 13:14+; Rev. 17:2+; Rev. 17:8+ Revelation 2:13+ ‘I know where you dwell, where Satan’s throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. Revelation 3:10+ ‘Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. NOTE THE FOLLOWING USES OF dwell on the earth OCCUR DURING THE TIME OF THE OUTPOURING OF GOD'S WRATH. OBSERVE WHAT IS ASSOCIATED WITH EACH DESCRIPTION OF WHAT WE MIGHT CALL THE "EARTH DWELLERS." Revelation 6:10+ and they cried out with a loud voice, saying, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” Revelation 8:13+ Then I looked, and I heard an eagle flying in midheaven, saying with a loud voice, “Woe, woe, woe to those who dwell on the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!” Revelation 11:10+ And those who dwell on the earth will rejoice over them and celebrate; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth. Revelation 13:8+ All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. Revelation 13:12+ He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. Revelation 13:14+ And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who *had the wound of the sword and has come to life. Revelation 17:2+ with whom the kings of the earth committed acts of immorality, and those who dwell on the earth were made drunk with the wine of her immorality.” Revelation 17:8+ “The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. Revelation 3:11 'I am coming quickly; hold fast what you have, so that no one will take your crown. I am coming quickly: Rev 1:3+ Rev 22:7,12,20+ Zep 1:14+ Php 4:5+ Jas 5:9+ hold: Rev 3:3+ Revelation 2:13,25+ your crown: Rev 2:10+ Revelation 4:4,10+ 1Co 9:25+ 2Ti 2:5+ 2 Timothy 4:8+ Jas 1:12+ 1Pe 5:3,4+ Revelation 3 Resources - Multiple Sermons and Commentaries Related Passages: Revelation 1:3+ Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near. Revelation 1:7+ BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. Revelation 2:25+ Nevertheless what you have, hold fast until I come. Revelation 22:7+ “And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book.” Revelation 22:12+ “Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. Revelation 22:20+ He who testifies to these things says, “Yes, I am coming quickly.” Amen. Come, Lord Jesus. James 5:9+ Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. Picture from Inscription of "Maranatha" in a medieval text. Saints in the "dark ages" were looking for the Light of the world! Am I? Are you? A CALL TO PERSEVERE: HOLD ON! I'M COMING! I am coming quickly - In the present tense signifies He is on His way! Quickly means soon, without warning, suddenly, unexpectedly, without warning or announcement and not necessarily soon. The idea is His coming is imminent which is an adjective from the Latin word imminens from imminere = to hang or project over. Literally, imminent means hanging or projecting over. Impending. In other words imminent means “hanging over one’s head, ready to befall or overtake one; close at hand in its incidence.” Thus, an imminent event is one that is always hanging overhead, is constantly ready to befall or overtake a person, is always close at hand in the sense that it could happen at any moment. It is important to note that His return is both knowable and unknowable! In other words, there are signs that will occur prior to the Second Coming ("knowable") whereas the Rapture has no preceding signs (unknowable). A W
Apocalipse 3
Wiersbe - Ancient cities often honored great leaders by erecting pillars with their names inscribed on them. God’s pillars are not made of stone, because there is no temple in the heavenly city (Rev. 21:22+). His pillars are faithful people who bear His name for His glory (Gal. 2:9+). (BORROW Be Victorious) Steve Lawson - In ancient times, a distinguished citizen would have a pillar erected in his honor. He might be a noted senator, a noble dignitary, a famous philosopher, or a respected educator. His name would be inscribed upon a massive pillar to document his contribution for future generations to see. Drawing upon this ancient practice, Jesus said that overcomers will receive such recognition in heaven. All faithful service for Christ will never be forgotten. Better than having our name written upon one of the pillars, we will BE pillars in the Temple of God. Now, that's eternal security. (Final call - BORROW) And he will not go out from it anymore - Not is again a double negative (ou me), the strongest way to express negation in the Greek! Our future foundation is fixed forever! The 17 AD earthquake was so bad and lasted so long that the majority of the citizens left the city and lived in flimsy mud huts to avoid the falling rubble. Citizens of Philadelphia could therefore readily relate to the promise you will not go out from it anymore’. Steve Lawson adds that "Philadelphia sat on a fault line near the epicenter of the massive earthquake of A.D. 17. Buildings, debris, and rubble came tumbling down upon the citizens as they ran out of town for safety. Aftershocks served as reminders of threatening danger. Many were too terrified to move back. Others who did return live in constant fear of another earthquake. So the slightest tremor sent the citizens of Philadelphia scurrying out of town. By contrast, Jesus says we will never leave the presence of God. He will make us a permanent fixture in the heavenly temple." (Final call - BORROW) Paige Patterson - The promise is that the day is coming when there will be stability and permanence for the child of God, and he will never again know the kinds of uncertainties experienced by the Christians in Philadelphia. (Page 134 Revelation: An Exegetical and Theological Exposition) As alluded to above it was common practice in the ancient world to place names of important individuals on pillars and sometimes to even sculpt pillars in human shapes. And so in Rev 3:12+ we see Jesus promises the overcomer will be a pillar and then He mentions three names on those pillars (i.e., the overcomers). We actually see this practice in the Old Testament for when King Solomon built the Temple, "he set up the pillars at the porch of the nave ("in front of the Temple" - 2Chr 3:17+); and he set up the right pillar and named it Jachin ("he establishes"), and he set up the left pillar and named it Boaz ("in him is strength")." (1Ki 7:21+). Another possible Old Testament association with names on each overcomer, is the description of the Jewish high priest in which Moses was instructed "You shall also make a plate of pure gold and shall engrave on it, like the engravings of a seal, ‘Holy to the LORD.’ You shall fasten it on a blue cord, and it shall be on the turban; it shall be at the front of the turban. It shall be on Aaron’s forehead, and Aaron shall take away the iniquity of the holy things which the sons of Israel consecrate, with regard to all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD." (Ex 28:36-38+). Every overcomer is also a priest to the Lord (1Pe 2:9+) and one could see the OT practice parallel the writing of God on the overcomer, so that wherever we go in all eternity we are reminded of whose we are and that we are forever "Holy to the LORD." Revelation 22:4+ adds "they will see His face, and His name will be on their foreheads!" Amazing grace indeed! And I will write on him the name (onoma) of My God, and the name (onoma) of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name (onoma) - Here we see 3 names and we do well to remember that the purpose of a name is identification and they show to whom the person bearing the name belongs. In other words writing your name upon something (someone in this case) was a mark of ownership. "A master would write his name upon his servants. Like a brand on cattle, the master's name meant that the servant belonged to him. To receive God's name is equivalent to belonging to Him. That relationship can never be broken. His name is inscribed permanently upon His servants. We are His forever." (Lawson) Recall Rev 2:17+ we learned that the overcomer will have "a new name written on the stone which no one knows but he who receives it." In Scripture name stands for all the person is and in this context all that God is, all His attributes, etc. His name on us speaks of our identity and security. If His name is on us, we are His possession (forever). The New Jerusalem is our dwelling place and the name guarantees that it will be our home forever and assures us that we will receive "all the rights of citizenship. (cf Php 3:20-21+). This heavenly citizenship will mean the removal of all pain and sorrow, access to the water of life, eating from the tree of life, serving Christ, seeing His face, reigning with Him and deliverance from all ungodly people (Rev 21-22)." (Steve Lawson - Final call - BORROW) Jesus' new (kainos - qualitatively new, brand new, never before in existence) name speaks of our intimacy with Him and identifies us (like with the Father) as His possession (cf 1Co 6:19-20+, Titus 2:14+, 1Pe 2:9-10+). We are in covenant with Jesus now, this covenant guaranteeing a beautiful oneness, fellowship and communion. But the fact that Jesus uses the word new (kainos) would indicate that there is more to come, that we have not begun to experience the benefits of that covenant to the degree we will throughout eternity. This is so mind boggling that it is difficult to put into words. In short in our present earthly existence, our future is superbly and sublimely indescribable and incomprehensible. Little wonder the writer of Hebrews was inspired to record the phrase "so great a salvation," (Heb 2:3+). As Paul said “THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND which HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM.” (1Cor 2:9+) Now, I realize in context Paul was not referring primarily to heaven but to the wisdom God had prepared for believers. However, it does not seem inappropriate to use Paul's words to describe the glories of Heaven because our eyes have not yet seen it and our ears have not yet heard what God has prepared for overcomers, those who love Him! John
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Wiersbe - The name “Laodicea” means “the rule of the people” and suggests a democratic church that no longer follows spiritual leaders or the authority of the Word of God William Newell on Laodicea - The name comes from laos, people, and dikao, to rule: the rule of the people: “democracy,” in other words. (It is the exact opposite of Nicolaitan!) We come now to the sad and awful end of church testimony. That leaving of first love in Ephesus, comes now to being left by the Lord! HCSB - The Laodicean church was probably planted by Epaphras (Col 1:7+), along with the churches of Hierapolis and Colossae, during Paul's three-year ministry at Ephesus (Ac 19:8-10+; Acts 20:31+). Pulpit Commentary - The importance of this Church continued for some time, the celebrated Council of Laodicea being held there in A.D. 361, and a century later its bishop held a prominent position (Labbe, 4. p. 82, etc.). But its influence gradually waned, and the Turks pressed hardly upon it; so that at the present time it is little more than a heap of ruins. The warnings of the Apostles SS. Paul and John, if heeded at all for a time, were forgotten, and her candlestick was removed. To the angel (aggelos - messenger) of the church (ekklesia) in Laodicea write (grapho): While some think the angel was a literal angel, most writers (and I agree) favor this as either the one who carried the letter from John on Patmos or the head of the local church (aka "pastor"). The Amen (amen) - It is interesting that Jesus even call this a "church" for there is no evidence of spiritual life. The real church is the body of Christ composed of born again followers of Christ, but this church is simply an assembly of lost souls. We might as well call it "The Church of the Tares." Write is a command in aorist imperative meaning "Do this now! Don't delay!" The need is especially urgent for this church which has no followers of Jesus! Amen is a title of Christ, because through Him the purposes of God are established (cf 2Co 1:20KJV+). On this verse Newell comments "This is a great announcement, for in ourselves we are worse than failures, but in Christ all God’s plans are made good!" Amen is a word signifying the acknowledgment of that which is sure and valid, and is often spoken as response to revelation of divine truth - "It is true! So be it!" In sum, Amen is a title which affirms that all Jesus says and promises is true (and all God's children cry "Amen!" to that statement!). To say it another way Amen says the faithful God brings things to pass just as He has promised. John
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Wiersbe says "Both the cold water from Colossae and the hot water from Hierapolis would be lukewarm by the time it was piped to Laodicea." The problem with this interpretation (as appealing as it is) is the fact that there is no archaeological evidence to support this supposition. See the technical note below for support of the premise that neither Hierapolis or Colossae piped water via an aqueduct tor Laodicea. There is one other variation in the way this passage is interpreted and it has to do with whether one interprets these lukewarm individuals as genuine believers or as non-believers (MacArthur which he defends with 2 passages - Rev 3:18, 20+). While I like David Guzik, he confounds the issue stating "The lukewarm Christian has enough of Jesus to satisfy a craving for religion, but not enough for eternal life." The last phrase would support the interpretation that the lukewarm individual is non-Christian. It would probably be better to call them "lukewarm professing Christians" who were not possessing Christ! Their "tribe" is greatly enlarged in the modern church in America (IMO)! Even the excellent commentary by R L Thomas seems to have missed the point regarding hot and cold writing "Neighboring Hierapolis had hot, spring water, valuable for its medicinal effects. In its journey to Laodicea it lost some of its heat and consequently medicinal value by the time it arrived either overland or by aqueduct in Laodicea. Nearby Colosse had cool, life-giving water that was refreshing as a beverage (Hemer). The water in Laodicea was somewhere between these two in temperature. Such tepid water was sickening to drink on either a hot or a cold day. The metaphorical meaning of this divine estimate of the church portrays most vividly the revulsion Laodicea provoked in Christ." As discussed below, there is no solid evidence that Laodicea received their water supply from either Hierapolis or Colossae.
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Wiersbe - The Laodiceans could go to the market and purchase fine woolen garments, but that would not meet their real need. They needed the white garments of God’s righteousness and grace. According to Revelation 19:8+, we should be clothed in “fine linen, clean and white,” and this symbolizes “the righteous acts of the saints” (NASB). Salvation means that Christ’s righteousness is imputed to us, put to our account; but sanctification means that His righteousness is imparted to us, made a part of our character and conduct. (BORROW Be Victorious) And eye salve (kollourion) to anoint your eyes so that you may see - (See interesting article on ancient eye salves) Clearly Jesus is referring not to physical healing, but healing from their spiritual blindness, their inability to see the truth in the Word of God. Eye salve (kollouvrion) was used of a yellow salve to treat discharges, wounds, bruises, and weals (Oxyrhynchus Papyri, 8:110-15, # 1088); but it was also used for eye salve (DMTG, 207; KP, 3:272; RAC, 1:972-75; KGH, 2:432-33; NDIEC, 3:56-57; LSCA, 196-99; LSC, 419, 429; Pliny, NH, 34:105-6). An inscription mentions four types of eye salve, such as myrrh and nardensalve (RI, 298). The Phrygian powder was apparently applied to the eyes in the form of a doughy paste MacArthur -Blindness represents lack of understanding and knowledge of spiritual truth (cf. Matt. 15:14+; Matthew 23:16–17, 19, 24, 26+; Luke 6:39+; John 9:40–41+; John 12:40+; Rom. 2:19+; 2 Cor. 4:4+; 1 John 2:11+). Like all unregenerate people, the Laodiceans desperately needed Christ to “open their eyes so that they [might] turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in [Him]” (Acts 26:18+; cf. 1 Pet. 2:9+). Grant Osborne - This parallels John 9, which contrasts the man born blind, who was given first physical sight and then spiritual insight, with the Pharisees, who claimed spiritual sight but were blind to the things of God. The key verse is John 9:39+ The Laodiceans needed to be anointed with God’s eye salve so they could see their true spiritual condition, repent, and receive healing from Christ. (Revelation) Christ is Source of spiritual sight as John records - And Jesus said, “For judgment I came into this world, so that (PURPOSE) those who do not see may see, and that those who see may become blind.” (John 9:39+) Advise (4823) sumbouleuo from sun = together + bouleuo = to take counsel) in the active sense means to advise or give advice on a course of action, tell them what they should plan to do ("advised" in Jn 18:14+, "advise" in Rev 3:18+; Lxx - 1 Ki 1:12+). In the middle voice it means to consult usually in a negative sense to consult with intent to harm thus translated to plot (against Jesus - Mt 26:4+, Jn 18:14+, against Saul - Acts 9:23+). (Used 4x - Matt. 26:4+; Jn. 18:14+; Acts 9:23+; Rev. 3:18+) Gilbrant notes that sumbouleuo "can be found in classical Greek since the Fifth Century B.C. meaning (in the active voice) “advise one to do” and (in the middle voice) “consult with” (Liddell-Scott). Sumbouleuō is also found in the Greek tragedies. Josephus used sumbouleuō in both the Antiquities of the Jews and Wars of the Jews, but there is no difference in meaning in his use of this word (cf. Bauer). (Complete Biblical Library) Buy (purchase) (59) agorazo from agora = the market place, place of public assembly, town square where things such as slaves were presented for sale or where trials were held) literally means to buy or make purchases in the marketplace, doing business in the agora (Mt 13:44+), acquiring something (goods or services) in exchange for money, transferring ownership from seller to buyer. Agorazo meant to secure the rights to someone by paying a price and thus acquiring them as one's property (as here in 1Co 6:20+ and 1Co 7:23+, referring to false teachers in 2Pe 2:1+). Gerald Cowen notes that agorazo "is especially common in deeds of sale, such as in the purchase of houses; however, its most noted use is to refer to the purchase of slaves. This use is cited by Deissmann in a will dated around 133 B.C. He expresses the opinion that Paul used the very formula found in these records in the New Testament. The third word is lutroo. This means "to redeem by paying a price." It is commonly used in connection with redeeming articles that had been pawned, such as a cloak (Moulton and Milligan). It is also used in pagan religion to express the idea "freeing a soul from death." (Salvation Word Studies) Agorazo - 30v - bought(9), buy(11), buying(3), buys(2), make the purchase(1), purchased(3), spend(1). Matt. 13:44+; Matt. 13:46+; Matt. 14:15+; Matt. 21:12+; Matt. 25:9+; Matt. 25:10+; Matt. 27:7+; Mk. 6:36+; Mk. 6:37+; Mk. 11:15+; Mk. 15:46+; Mk. 16:1+; Lk. 9:13+; Lk. 14:18+; Lk. 14:19+; Lk. 17:28+; Lk. 22:36+; Jn. 4:8+; Jn. 6:5+; Jn. 13:29+; 1 Co. 6:20+; 1 Co. 7:23+; 1 Co. 7:30+; 2 Pet. 2:1+; Rev. 3:18+; Rev. 5:9+; Rev. 13:17+; Rev. 14:3+; Rev. 14:4+; Rev. 18:11+ Gold (5553)(chrusion from chrusos = gold) the most highly prized metal in most of the ancient world. Gold as raw material, (1Co 3:12+.; Heb 9:4+; 1Pe 1:7+; Rev 3:18+; Revelation 21:18, 21+). Gold ornaments, object smade of gold or adorned with gold, jewelry (1Ti 2:9+; 1Pe 3:3+; Rev 17:4+; Rev 18:16+). Coined gold (Acts 3:6+ (Peter said, “I do not possess silver and gold, but what I do have I give to you"); Acts 20:33+ (“I have coveted no one’s silver or gold or clothes."); 1Pe 1:18+ ("you were not redeemed with perishable things like silver or gold") Chrusion - 13x - gold(12), gold jewelry(1). Acts 3:6+; Acts 20:33+; 1 Co. 3:12+; 1 Tim. 2:9+; Heb. 9:4+; 1 Pet. 1:7+; 1 Pet. 1:18+; 1 Pet. 3:3+; Rev. 3:18+; Rev. 17:4+; Rev. 18:16+; Rev. 21:18+; Rev. 21:21+ Refined (4448) puroo from púr = fire; cf purosis) means to be ignited or set on fire, to be kindled, to burn, to set on fire. Paul used puroo figuratively to describe "missiles" or "darts" undoubtedly referring to thoughts and in the perfect tense describe these missile as having been set on fire and still burning, speaking of the permanence of the burning effect (Eph 6:16+). Figuratively means to be inflamed with anger, be incensed (2Co 11:29+) or Burn with lust (1Co 7:9+). In Pr 30:5 "Every word of God is tested (puroo - refined, pure, flawless)." Rev 1:15+ says the glorified Christ's "feet were like burnished bronze, when it has been made to glow (puroo ) in a furnace." Puroo - 6x - 1 Co. 7:9+; 2 Co. 11:29+; Eph. 6:16+; 2 Pet. 3:12+; Rev. 1:15+; Rev. 3:18+ Become rich (4147) plouteo from ploutos = wealth) means to be or become rich or wealthy (Lk 1:53+, 1 Ti 6:9+) and is used figuratively of spiritual riches (cp Lk 12:21+, Rev 3:18+ and literally in Rev 3:17+!) Plouteo - 12x - abounding in riches(1), become rich(4), become wealthy(1), get rich(1), rich(5). Lk. 1:53+; Lk. 12:21+; Rom. 10:12+; 1 Co. 4:8+; 2 Co. 8:9+; 1 Tim. 6:9+; 1 Tim. 6:18+; Rev. 3:17+; Rev. 3:18+; Rev. 18:3+; Rev. 18:15+; Rev. 18:19+ Garments (2440) himation describes a garment of any sort, but especially an outer garment and in the plural (ta himatia) for clothes in general. In contrast the Greek word chitin refers to the garment worn under the outer cloak. The himation was something thrown over the inner tunic (chitin) and in secular Greek was sometimes used for the Roman toga. The outer garments were often laid aside (Mt. 21:7, 8+; Acts 7:58+; Acts 22:20+; Ex. 22:26, 27+; 1Sa 21:9+; Is. 3:6, 7+). The smell of garments deceived Isaac into believing it was Esau rather than Jacob (the deceiver) (Ge 27:27) Himation is used figuratively of the "clothing" of the created heavens (Ps 102:26, Heb 1:11-12+). Joseph's loose outer garment saved him from the clutches of Potiphar's wife (Ge 39:12-13) but ironically were the evidence to substantiate her false accusation (Ge 39:18). The prophet Joel says "rend your heart and not your garments." Now return to the LORD your God, For He is gracious and compassionate, Slow to anger, abounding in lovingkindness, And relenting of evil." (Joel 2:13+) Jesus used himation figuratively to describe the minority of believers at "Sardis who have not soiled their garments; and they will walk with Me in white; for they are worthy." (Rev 3:4,5+, cp Rev 3:18+) which resulted in their future state of being "clothed in white garments." (Rev 3:5+). See Sketches of Jewish Social Life by Edersheim (go to paragraph "eighteen garments.") Himaton in the Revelation - Rev. 3:4+; Rev. 3:5+; Rev. 3:18+; Rev. 4:4+; Rev. 16:15+; Rev. 19:13+; Rev. 19:16+ Clothe (wear, wrap)(4016) periballo from peri = around, about + ballo = throw) means literally to cast or throw around, to throw up a rampart around, to encompass by erecting something around, to build an embankment around as in Lk 19:43+ ("your enemies will throw up a barricade against you") (Lxx of Ezek 4:2+). In the active voice it means to put (throw) a garment around or upon someone, to clothe (Luke 23:11+; John 19:2+). M In the middle voice (AS IN ACTS 12:8+) it means to put on one's own garments, to clothe oneself, to be clothed (Mt. 6:29+; Lk 12:27+; Rev. 3:18+; Revelation 19:8+). Periballo - NOTE 11/22x in the RevelationA - Matt. 6:29+; Matt. 6:31+; Matt. 25:36+; Matt. 25:38+; Matt. 25:43+; Mk. 14:51+; Mk. 16:5+; Lk. 12:27+; Lk. 23:11+; Acts 12:8+; Rev. 3:5+; Rev. 3:18+; Rev. 4:4+; Rev. 7:9+; Rev. 7:13+; Rev. 10:1+; Rev. 11:3+; Rev. 12:1+; Rev. 17:4+; Rev. 18:16+; Rev. 19:8+; Rev. 19:13+ Shame (152) aischune from aíschos = shame) means disgrace (loss of reputation as the result of a dishonorable action) or ignominy (a deep personal humiliation). Aischune describes shame resulting from exposure of one’s weaknesses or sins. It is not a feeling one has but an experience which comes to someone. In the Bible shame most frequently denotes the guilt a person feels or should feel for having sinned against God. Friberg - (1) as a feeling shame, embarrassment, humiliation (Lk 14.9+); (2) as an experience that comes to one, either deservedly (Jude 1:13+) or undeservedly (Heb 12.2+) -- shame, disgrace; (3) of conduct that causes shame -- shameful ways, dishonorable deeds (2Co 4.2+) (BORROW Analytical Lexicon of the Greek New Testament) Aischune - 6v - disgrace (1), shame (5). Lk. 14:9+; 2 Co. 4:2+; Phil. 3:19+; Heb. 12:2+; Jude 1:13+; Rev. 3:18+ Nakedness (1132)(gumnotes) (1) nakedness; figuratively, of spiritual unpreparedness (Rev 3.18+); (2) lack of sufficient clothing, destitution (Ro 8.35+) Gumnotes - exposure(1), nakedness(2). Ro 8:35+; 2Co 11:27+; Rev 3:18+. Septuagint - Dt 28:48+ Revealed (5319) phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest, to cause to be seen or to make something clear. Phaneroo - Mk. 4:22+; Mk. 16:12+; Mk. 16:14+; Jn. 1:31+; Jn. 2:11+; Jn. 3:21+; Jn. 7:4+; Jn. 9:3+; Jn. 17:6+; Jn. 21:1+; Jn. 21:14+; Ro 1:19+; Ro 3:21+; Ro 16:26+; 1Co 4:5+; 2Co 2:14+; 2Co 3:3+; 2Co 4:10+; 2Co 4:11+; 2Co 5:10+; 2Co 5:11+; 2Co 7:12+; 2Co 11:6+; Eph 5:13+; Col. 1:26+; Col. 3:4+; Col. 4:4+; 1Ti 3:16+; 2Ti 1:10+; Titus 1:3+; Heb. 9:8+; Heb. 9:26+; 1Pe 1:20+; 1Pe 5:4+; 1Jn 1:2+; 1Jn 2:19+; 1Jn 2:28+; 1Jn 3:2+; 1Jn 3:5+; 1Jn 3:8+; 1Jn 4:9+; Rev. 3:18+; Rev 15:4+ Eye salve (2854)(kollourion) Only used in Rev 3:18+. Here is the note from the NIDNTT - "The substance after which our modern English word for an eye-wash or salve, collyrium, is derived was common in ancient times. It was used for various purposes, but especially for application to the eyes. References to it are numerous, found in Greek, Latin, and rabbinic literature. The sole use of kollourion in the NT is Rev. 3:18+. Since the context is the letter to the church at Laodicea, it is assumed that the writer had especially in mind a preparation made from powdered Phrygian stone used at the medical school there. Its significance must be understood together with that of the gold, which would call to mind the prosperity of the city of Laodicea, and the white clothing, which contrasts with the famous black wool of that area. The three items mentioned represent a spiritual value which the church failed to realize was missing (v. 17). Apparently this was a worldly prosperous church whose members mistook both the nature and source of true well being." Merrill Unger adds "(Gk. kollourion, diminutive of kollura, coarse bread of cylindrical shape). A preparation shaped like a kollura, composed of various materials and used as a remedy for tender eyelids (Rev. 3:18+). (BORROW New Unger's Bible Dictionary) Ramsay - The only medicine which is expressly quoted as Laodicean seems to be an ointment for strengthening the ears made from the spice nard; Galen mentions it as having been originally prepared only in Laodicea, though by the second century after Christ it was made in other cities.6 But a medicine for the eyes is also described as Phrygian: Galen describes it as having the form of a tabloid made from the Phrygian stone, while Aristotle speaks of it as Phrygian powder; the two are probably identical, Aristotle describes the powder to which the tabloids were reduced when they were to be applied to the eyes. (The Letters to the Seven Churches of Asia and Their Place in the Plan of the Apocalypse - page 419) QUESTION - What is the significance of the white garments in Revelation 3:18? ANWER - Being commissioned directly by Jesus, the apostle John writes to seven churches in Asia Minor (Revelation 1:11+). The seventh of those churches is Laodicea, and the message to that church is troubling. The churches in Ephesus (Revelation 2:1–7+), Pergamum (Revelation 2:12–17+), Thyatira (Revelation 2:18–29+), and Sardis (Revelation 3:1–6+) all had deficiencies they needed to resolve. Smyrna (Revelation 2:8–11+) and Philadelphia (Revelation 3:7–13+) were only commended and encouraged. Laodicea (Revelation 3:14–22+), on the other hand, was warned that their situation was dire, and, among other things, they were told to buy white garments from Jesus (Revelation 3:18+). The deeds of the Laodiceans were lukewarm—neither hot nor cold, and because of this Jesus was disgusted with them (Revelation 3:15–16+). They were prideful, thinking they were rich, but He says that in fact they were wretched, miserable, poor, blind, and naked (Revelation 3:17+). Contrast this with the church at Smyrna who, even though they were in poverty, are described as rich (Revelation 2:9+). To remedy the Laodiceans’ condition, Jesus advises them to buy from Him refined gold in order to become rich, white garments for clothing so they would not be naked and ashamed, and eye salve so that they would be able to see (Revelation 3:18+). Because of the sorry state of affairs in Laodicea, some have assumed this to be a false church. But Jesus characterizes them as “the church in Laodicea” (Revelation 3:14+), and there are no references in the New Testament to any such thing as a false church, so there is no biblical precedent for a group that is called “the church” to not actually be part of the church. Also, God never requires that people “buy” salvation or anything related to salvation—it is always by grace through faith (e.g., Genesis 15:6+; Habakkuk 2:4+; Ephesians 2:8–9+). The metaphor Jesus uses—that He would spit them out of His mouth (Revelation 3:16+)—speaks to the level of disgust Jesus has with them, not to any impending loss of position in Christ or loss of personal salvation of the members there. Still, it is a serious matter that Jesus exhorts the Laodiceans to buy gold, white garments, and eye salve. There is nothing else mentioned of the eye salve, other than in this context. It was apparent that the Laodiceans needed to be able to see from God’s perspective rather than their own, as they did not prioritize what God prioritized. They needed to be able to see the value of His gold and His white garments. Peter characterizes the proof of believers’ faith as more precious than gold tested by fire (1 Peter 1:7+). That proof is faith put into action. The action isn’t the faith itself, but it demonstrates the faith. Peter encourages his readers that, even though they were encountering trials and distress, they loved Jesus and believed in Him, and they could rejoice greatly (1 Peter 1:8+). In Revelation 3, Jesus prescribes a transaction wherein the Laodicean believers would trade Him something for that gold—perhaps the cost was similar to what Paul prescribed in Romans 12:1+ when he challenged believers to present their bodies as a living and holy sacrifice acceptable to God. That was their reasonable service of worship. Jesus also prescribes that the Laodiceans should purchase white garments to clothe the shame of their nakedness. White garments are prominent in Revelation, and they are illustrative of an important idea. Earlier, in the letter to Sardis, Jesus commended a few there who had white garments (Revelation 3:4+), and He added that those who overcome will be clothed in white garments (Revelation 3:5+). Later, we see that the twenty-four elders around the throne are clothed in white garments (Revelation 4:4+). At the end of the tribulation, when the armies in heaven—including believers from all the previous eras—come to earth with Jesus, they are clothed in white and clean linen (Revelation 19:14+). The bride of Christ is clothed in fine, bright, clean linen, and that linen is described as “the righteous acts of the saints” (Revelation 19:8+). If the Laodiceans were to “buy” righteous acts from Jesus, then it would seem a similar prescription to buying gold refined with fire. The Laodiceans should trade in their own selfish pursuits, giving themselves to God in order to gain not positional righteousness (they already had that) but righteous deeds, for which there would be great reward. GotQuestions.org Through His Eyes Anoint your eyes with eye salve, that you may see. — Revelation 3:18+ Today's Scripture: Revelation 3:14-22+ When a woman from another country lived in our home for a few weeks, she kept asking questions I had never thought about. At a drive-in restaurant, she said, “Why would anyone want to eat in the car?” As she glanced at the church page in the Saturday newspaper, she asked, “Why do the ministers put their own photographs in the ads for their churches?” Through her eyes, we began to see aspects of our culture that were so familiar we had never noticed them before. Christ warned the Christians at Laodicea that they were in great spiritual peril because they couldn’t see themselves as they really were. He told them, “You say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked” (Rev. 3:17+). Jesus urged them to come to Him for what they needed, including salve to put on their spiritual eyes so they could see (v.18). When we read the Bible, we see ourselves through God’s eyes—not only our sinfulness but also the righteousness He has provided for us through faith in Christ. Ask the Lord to help you see yourself and your world through His eyes today.David C. McCasland O send Thy Spirit, Lord, now unto me, That He may touch my eyes and make me see; Show me the truth concealed within Thy Word, And in Thy Book revealed I see Thee, Lord. —Lathbury To see yourself as you really are, look into the mirror of God's Word. Go For The Gold! I counsel you to buy from Me gold refined in the fire, that you may be rich. — Revelation 3:18+ Today's Scripture: Revelation 3:14-22+ Carl Lewis won four gold medals in the 1984 Summer Olympics. Despite his outstanding performance, he was accused of holding back in the long jump. Instead of going for the world record, he stopped competing after his first jump, confident that he would win the gold. Carl said that the Olympic trials had taken more out of him than he had expected, so he decided to save his strength for the other events. He explained that he was there to win gold medals—not to set records that would probably last only a short time. This reminds me of what the Bible says about making the choice to use our time and energy for actions that have lasting value. The people in the church at Laodicea failed to do this (Revelation 3:14-22+). Our Lord saw that their values were misplaced, for they took pride in their riches and self-sufficiency. So He told them they were lukewarm spiritually and were not relying on God (vv.15-17). They had to decide—would they keep pursuing temporal things, or would they go for the eternal gold of God’s approval? That’s the challenge we face today. Our task is not to please the people around us. Our purpose is to win the eternal approval of our Lord. By: Mart DeHaan Do we spend ourselves on what will last Or what will fade away? Let's not strive to win the world's gold, But Christ's "well done" one day. —Sper Our real wealth is what we invest for eternity. Jon Courson - Revelation 3:18+ In Bible days, smelters would take the gold brought in from the mines and heat it by fire until it liquefied. After stirring it until the impurities were burned out, they would know the process was complete when the smelter could look into the pot of liquid gold and see the reflection of his own face. Because Jesus is the Master Smelter, He uses heat as well. So to these people who were impure, carnal, indecisive, and lukewarm, He says, ‘Get into the fire. Get into the battle. Engage yourself like you once did in ministry.’ Before the Battle of Trafalgar, knowing this particular battle would determine the fate of Europe, Lord Nelson assembled his men and said, ‘In the event you cannot see or read the signals in the heat of battle, know this: no captain in this fleet can do wrong if he places his ship alongside that of an enemy.’ I like that! ‘Captains, if you can’t read my signals and you don’t know what to do, the answer is very simple: engage in battle the first enemy you can find.’ So too, when you feel yourself becoming complacent, get involved in serving, in sharing, in ministering. Determine in your heart to engage yourself once more in the fire of ministry—not because God wants to watch you burn, but because He wants to warm your heart and get you going again. A Day's Journey Jon Courson - Revelation 3:18+ The same Jesus who says, ‘Anoint your eyes with eyesalve,’ is the One who put mud in the blind man’s eyes in John 9. The way of the Great Physician is to allow irritation to produce illumination. ‘You’re seeing everything in a carnal way,’ He says, ‘and you need to humble yourself before Me and deal with the mud.’ ‘Ouch,’ we say. ‘That mud hurts.’ But in reality, there must be an awareness of the problems in our hearts and the troubles in our souls before we can see. ‘Search me, O God,’ cried David, ‘and see if there be any wicked way in me’ (Psalm 139:23-24). Listen, if you’re feeling Laodicean, if you feel lukewarm, you need to ask the Great Physician to search you, for that will be the eyesalve which will allow you to see clearly. How long has it been, dear saint, since you’ve been on your face before the Lord saying, ‘Search me concerning the words on my lips, the bitterness in my heart, the thoughts on my mind’? Truly, confession precedes vision as surely as irritation precedes illumination.A Day's Journey James Smith - BUY OF ME Revelation 3:18+ In addressing the Church of Laodicea our Lord uses terms that must have been very familiar to them. The city was noted for wealth, wool, and ointment, while the Church was charged with lukewarmness and self-satisfaction. The message of the Saviour was tender, timely, and merciful. In this great world’s “vanity fair” there are many voices clamouring for patronage, so that the still small voice of the heavenly merchantman is but seldom heard. These simple words, “Buy of Me,” constrain us to think of— 1. Our need. Why does He ask us to buy? Just because He sees our nakedness and need, and knows that we are ignorant of our own condition. Can you afford to do without Him and His gifts? 2. The wares He offers. What are they? 1. GOLD TRIED IN THE FIRE. His precious Word (Psa. 19:8–10+) that has passed through the fiery trials of many a persecution. The word of the Gospel of Salvation that brings life and comfort to the believing heart. 2. WHITE RAIMENT. Robes washed in the Blood of the Lamb (Rev. 7:14+). The righteousness of God which is unto all and upon all that believe. Not the withering fig leaves of man’s making (Rev. 19:8+). 3. EYE SALVE. This wonderful “eye salve” is the Holy Spirit, who is offered to all who have believed His Word and been adorned with the “white raiment” of justification before God. This holy eye salve enables us to discern the things freely given us of God (1 John 2:20–27+; Eph. 1:18+). 3. The Merchantman Himself. “Buy of ME.” He is the alone agent for these precious things. No servant of His can bestow them, although they may speak much about them. There must be personal dealing with the Lord Himself. The goods He wishes to sell are the purchase of His own Blood. 4. The price quoted. “Come, buy, without money and without price” (Isa. 55:1). Buying implies claiming after the conditions have been fulfilled. The condition is come without money, without any price, for such priceless gifts cannot be bartered for anything of man’s, and claim on this condition His offered gifts. A king does not sell, he gives (Rom. 6:23+). 5. Our present opportunity. “Buy of Me.” “Now is the day of salvation.” “Behold, I stand at the door and knock.” This is the world’s market day, when God’s gifts of grace are being sold without money. Happy is the man that findeth this merchandise (Prov. 3:13–17+). 6. The possibility of losing such a bargain. It is said that a man on a wager failed to sell real sovereigns at one penny each. The people would not believe him, and the opportunity was soon gone. How shall ye escape the suffering of eternal loss if ye neglect so great Salvation? Yet a little while is the light with you. Walk while ye have the light (John 12:35+; Luke 19:42+). Revelation 3:19 'Those whom I love, I reprove and discipline; therefore be zealous and repent. BGT Revelation 3:19 ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω· ζήλευε οὖν καὶ μετανόησον. KJV Revelation 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. NET Revelation 3:19 All those I love, I rebuke and discipline. So be earnest and repent! CSB Revelation 3:19 As many as I love, I rebuke and discipline. So be committed and repent. ESV Revelation 3:19 Those whom I love, I reprove and discipline, so be zealous and repent. NIV Revelation 3:19 Those whom I love I rebuke and discipline. So be earnest, and repent. NLT Revelation 3:19 I correct and discipline everyone I love. So be diligent and turn from your indifference. NRS Revelation 3:19 I reprove and discipline those whom I love. Be earnest, therefore, and repent. NJB Revelation 3:19 I reprove and train those whom I love: so repent in real earnest. NAB Revelation 3:19 Those whom I love, I reprove and chastise. Be earnest, therefore, and repent. YLT Revelation 3:19 'As many as I love, I do convict and chasten; be zealous, then, and reform; GWN Revelation 3:19 I correct and discipline everyone I love. Take this seriously, and change the way you think and act. BBE Revelation 3:19 To all those who are dear to me, I give sharp words and punishment: then with all your heart have sorrow for your evil ways. RSV Revelation 3:19 Those whom I love, I reprove and chasten; so be zealous and repent. NKJ Revelation 3:19 "As many as I love, I rebuke and chasten. Therefore be zealous and repent. ASV Revelation 3:19 As many as I love, I reprove and chasten: be zealous therefore, and repent. MIT Revelation 3:19 As many as I love I correct and discipline; so be eager to repent. Those whom I love: De 8:5+ 2Sa 7:14+ Job 5:17 Ps 6:1 Psalm 39:11 Psalm 94:10 Pr 3:11,12+ Proverbs 15:10+ Pr 15:32+ Proverbs 22:15 Isa 26:16 Jer 2:30 Jeremiah 7:28 Jeremiah 10:24 Jeremiah 30:11+ Jeremiah 31:18+ Zep 3:2+ 1Co 11:32+ 2Co 6:9+ Heb 12:5-11+ Jas 1:12+ be zealous: Nu 25:11-13+ Ps 69:9 Joh 2:17+ Ro 12:11+ 2Co 7:11+ Ga 4:18+ Tit 2:14+ repent: Rev 2:5,21,22+ Revelation 3 Resources - Multiple Sermons and Commentaries THE CHARGE TO REPENT