Notes on the New Testament, Explanatory and Practical: Revelation. Albert 1798-1870 Barnes
“I give”—δίδωμι; that is, I will arrange matters so that this shall occur. The word implies that he had power to do this, and consequently proves that he has power over the heart of man, and can secure such a result as he chooses. ¶ Them of the synagogue of Satan, which say they are Jews. Who profess to be Jews, but are really of the synagogue of Satan. See Notes on ch. ii. 9. The meaning is, that, though they were of Jewish extraction, and boasted much of being Jews, yet they were really under the influence of Satan, and their assemblages deserved to be called his “synagogue.” ¶ And are not, but do lie. It is a false profession altogether. Comp. Notes on 1 Jn. i. 6. ¶ Behold, I will make them to come and worship before thy feet. The word rendered worship here, means, properly, to fall prostrate; and then to do homage, or to worship in the proper sense, as this was commonly done by falling prostrate. See Notes on Mat. ii. 2. So far as the word is concerned, it may refer either to spiritual homage, that is, the worship of God; or it may mean respect as shown to superiors. If it is used here in the sense of divine worship properly so called, it means that they would be constrained to come and worship “before them,” or in their very presence; if it is used in the more general signification, it means that they would be constrained to show them honour and respect. The latter is the probable meaning; that is, that they would be constrained to acknowledge that they were the children of God, or that God regarded them with his favour. It does not mean necessarily that they would themselves be converted to Christ, but that, as they had been accustomed to revile and oppose those who were true Christians, they would be constrained to come and render them the respect due to those who were sincerely endeavouring to serve their Maker. The truth taught here is, that it is in the power of the Lord Jesus so to turn the hearts of all the enemies of religion that they shall be brought to show respect to it; so to incline the minds of all people that they shall honour the church, or be at least outwardly its friends. Such homage the world shall yet be constrained to pay to it. ¶ And to know that I have loved thee. This explains what he had just said, and shows that he means that the enemies of his church will yet be constrained to acknowledge that it enjoys the smiles of God, and that instead of being persecuted and reviled, it should be respected and loved.
10 Because thou hast kept the word of my patience, 158I also will keep thee from the hour of tempta tion, which shall come upon all the world, to try them that dwell upon the earth.
10. Because thou hast kept the word of my patience. My word commanding or enjoining patience; that is, thou hast manifested the patience which I require. They had shown this in the trials which they had experienced; he promises now, that in return he will keep them in the future trials that shall come upon the world. One of the highest rewards of patience in one trial is the grace that God gives us to bear another. The fact that we have been patient and submissive may be regarded as proof that he will give us grace that we may be patient and submissive in the trials that are to come. God does not leave those who have shown that they will not leave him. ¶ I also will keep thee. That is, I will so keep you that you shall not sink under the trials which will prove a severe temptation to many. This does not mean that they would be actually kept from calamity of all kinds, but that they would be kept from the temptation of apostasy in calamity. He would give them grace to bear up under trials with a Christian spirit, and in such a manner that their salvation should not be endangered. ¶ From the hour of temptation. The season; the time; the period of temptation. You shall be so kept that that which will prove to be a time of temptation to so many, shall not endanger your salvation. Though others fall, you shall not; though you may be afflicted with others, yet you shall have grace to sustain you. ¶ Which shall come upon all the world. The phrase here used—“all the world”—may either denote the whole world; or the whole Roman empire; or a large district of country; or the land of Judæa. See Notes on Lu. ii. 1. Here, perhaps, all that is implied is, that the trial would be very extensive or general—so much so as to embrace the world, as the word was understood by those to whom the epistle was addressed. It need not be supposed that the whole world literally was included in it, or even all the Roman empire, but what was the world to them—the region which they would embrace in that term. If there were some far-spreading calamity in the country where they resided, it would probably be all that would be fairly embraced in the meaning of the word. It is not known to what trial the speaker refers. It may have been some form of persecution, or it may have been some calamity by disease, earthquake, or famine that was to occur. Tacitus (see Wetstein, in loco) mentions an earthquake that sank twelve cities in Asia Minor, in one night, by which, among others, Philadelphia was deeply affected; and it is possible that there may have been reference here to that overwhelming calamity. But nothing can be determined with certainty in regard to this. ¶ To try them that dwell upon the earth. To test their character. It would rather seem from this that the affliction was some form of persecution as adapted to test the fidelity of those who were affected by it. The persecutions in the Roman empire would furnish abundant occasions for such a trial.
11 Behold, 159I come 160quickly: hold that fast which thou hast, that no man take thy crown.
11. Behold, I come quickly. That is, in the trials referred to. Comp. Notes on ch. i. 1, 11, 16. ¶ Hold that fast which thou hast. That is, whatever of truth and piety you now possess. See Notes on ver. 3. ¶ That no man take thy crown. The crown of life appointed for all who are true believers. See Notes on 2 Ti. iv. 8. The truth which is taught here is, that by negligence or unfaithfulness in duty we may be deprived of the glory which we might have obtained if we had been faithful to our God and Saviour. We need to be on our constant guard, that, in a world of temptation, where the enemies of truth abound, we may not be robbed of the crown that we might have worn for ever. Comp. Notes on 2 Jn. 8.
12 Him that overcometh will I make a pillar in the temple of my God; and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is 161New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
12. Him that overcometh. See Notes on ch. ii. 7. ¶ Will I make a pillar in the temple of my God. See the introductory remarks to this epistle. The promised reward of faithfulness here is, that he who was victorious would be honoured as if he were a pillar or column in the temple of God. Such a pillar or column was partly for ornament, and partly for support; and the idea here is, that in that temple he would contribute to its beauty and the justness of its proportions, and would at the same time be honoured as if he were a pillar which was necessary for the support of the temple. It is not uncommon in the New Testament to represent the church as a temple, and Christians as parts of it. See 1 Co. iii. 16, 17; vi. 19; 2 Co. vi. 16; 1 Pe. ii. 5. ¶ And he shall go no more out. He shall be permanent as a part of that spiritual temple. The idea of “going out” does not properly belong to a pillar; but the speaker here has in his mind the man, though represented as a column. The description of some parts would be applicable more directly to a pillar; in others more properly to a man. Comp. Jn. vi. 37; x. 28, 29; 1 Jn. ii. 19, for an illustration of the sentiment here. The main truth here is, that if we reach heaven, our happiness will be secure for ever. We shall have the most absolute certainty that the welfare of the soul will no more be perilled; that we shall never be in danger of falling into temptation; that no artful foe shall ever have power to alienate our affections from God; that we shall never die. Though we may change our place, and may roam from world to world till we shall have surveyed all the wonders of creation, yet we shall never “go out of the temple of God.” Comp. Notes on Jn. xiv. 2. When we reach the heavenly world our conflicts will be over, our doubts at an end. As soon as we cross the threshold we shall be greeted with the assurance, “he shall go no more out for ever.” That is to be our eternal abode, and whatever of joy, or felicity, or glory, that bright world can furnish, is to be ours. Happy moment when, emerging from a world of danger and of doubt, the soul shall settle down into the calmness and peace of that state where there is the assurance of God himself that that world of bliss is to be its eternal abode! ¶ And I will write upon him the name of my God. Considered as a pillar or column in the temple. The name of God would be conspicuously recorded on it to show that he belonged to God. The allusion is to a public edifice, on the columns of which the names of distinguished and honoured persons were recorded; that is, where there is a public testimonial of the