College Press Bible Study Textbook Series
Revelation 3:7-13
Strauss-' Comments
SECTION 9
Text Revelation 3:7-13
And to the angel of the church in Philadelphia write:
These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth: 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world to try them that dwell upon the earth. 11 I come quickly: hold fast that which thou hast, that no one take thy crown. 12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. 13 He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Revelation 3:7-13
1.
What is the relationship between God's purpose and will and human efforts - Revelation 3:7?
2.
What is the synagogue of Satan - Revelation 3:9?
3.
What is the relationship between our loyalty to God and the availability of His power in times of trial - Revelation 3:10?
4.
What are the spiritual results for those that overcome - Revelation 3:12?
The Church in Philadelphia
Chp. Revelation 3:7-13
The congregation of the Lord in the city of brotherly love was the only one of the seven churches which was not condemned by Christ. Philadelphia was the second most important city in Lydia. It was situated southeast of Sardis. Under heavy persecution this congregation had remained loyal to the Lord Jesus Christ. Hence the Lord had caused a door to be opened. This Church kept the Faith!
Christ is the holy one, the true one, the one having the key of David. Christ is the separated one. He is separated from sin, but not the repentant sinner. He is set apart to do the will of His father. The term hagios means holy in the sense of separation. In Isaiah, chp. Revelation 6:1 ff we read of the thrice holy God of Israel.
The Greek language has two words which can be translated true (first one is alçthçs, second is alçthinos). The first word is applied to propositions or assertions which are either true or false, depending on the actual state of affairs. The second term means true in the sense of genuine. The word is formed with an a privative which makes the word mean to uncover or to reveal to the observer whether or not something is real or spurious - i.e., claiming to be true when it is not. The term true is one of the central words in all of John's works.
The third title comes from a quotation from Isaiah 22:22. This messianic use of this O.T. background enables Christians to be in the presence of the living God.
The next title is the one opening (anoigôn - pres. parti., the one who keeps opening) and no one shall shut (kleisçi - fut. to be hard-hearted or to lack compassion) and shutting and no one opens (anoigei pres. ind. no one keeps opening).
Christ has placed a door having been opened (çneôgmenç - perf. pass. participle) which no one is able (lacks the power because God has opened it) to shut it. This door was opened for them by God Himself, because they kept on keeping the Word of God (my Word) and did not deny my name. Here the name stands for the person of God in Christ. The great door of opportunity has been opened by God and no man or congregation can ultimately shut.
Christ promises two things here, first that their persecutors will be humbled; second that in the general persecution that is coming upon the entire populated earth they will be spared. These two promises coupled with Christ's promise in Revelation 3:7 concerning the door having been opened (or which He caused to be open) constitute three hope creating words from the living Christ. The former two promises will be fulfilled - Christ will make them to come and worship before thy feet and the second promise is found in Revelation 3:10.
Because you did keep on keeping the Word of my patience (endurance) I will keep you out of (ek) the hour of trial shortly to come upon the inhibited earth (eikoumençs - the word Ecumenical means - dwellers in the household then figuratively - the populated earth.)
Christ announces I am coming quickly; hold on to what you have and do not let go; in order that (hina - purpose clause) no one takes your crown. Hold so that no one takes your crown.
The imagery of this next promise was certainly available around Philadelphia. The ruins of some Temples left only the supporting columns remaining upright. Christ has promised a vital place in the temple of God for every faithful Christian. The faithful will have the name of God and New Jerusalem inscribed on the faithful one. (See Special Study on Jerusalem: in History and Symbolism, also compare with Revelation 21:1 ff.)
Review Questions
Chp. Revelation 3:7-13
1.
What do the titles for Christ given in Revelation 3:7 tell us about His person and work?
2.
In what way, if at all, is it possible for sinners to refuse to go through God's door of opportunity - Revelation 3:8?
3.
Christ made three promises to the faithful - one in Revelation 3:7 and two in Revelation 3:9. Discuss them and their relevance for the 20th century Church!
4.
Does Christ's promise to come again give you courage for daily Christian living? If so, in what ways - Revelation 3:11?
Tomlinson's Comments
The Salutation
The Philadelphia Church
Text (Revelation 3:7-13)
7 And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth: 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth. 11 I come quickly: hold fast that which thou hast, that no one take thy crown. 12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. 13 He that hath an ear, let him hear what the Spirit saith to the churches.
INTRODUCTION
The SalutationChrist does not present Himself to this church in characters taken from the sevenfold description of Him in chapter one.
To the other churches He addressed himself as holding the seven stars in his right hand, walking amidst the golden candlesticks, as the first and the last, as He which hath the sharp sword with two edges, as He who hath his eyes like a flame of fire and feet like fine brass, etc.
Here, he uses an entirely new set of symbols of himself in this salutation to Philadelphia.
In each letter Christ reveals himself in a character that is in keeping with the condition of that particular church.
Since the conditions in Philadelphia are quite different from that of every other church, we find He presents Himself in an entirely different manner.
Revelation 3:7 These things saith He that is Holy.
There is no reference here to the eyes of flame or the feet of brass, nor the sword of His mouth. The very words indicate that the church in Philadelphia is in such a state of spirituality and harmony with God's will as to know Him who is holy, and who is true. Here Christ makes a strong assertion of His deity, for only God can say, I AM HOLY. Because it is written, Be ye holy, for I am holy (1 Peter 1:16), For thus saith the High and Lofty One that inhabiteth eternity, whose name is holy. Isaiah 57:15.
These things saith He that is true.
These words, He that is true take us to John 17:3, where He says, And this is life eternal, that they might know Thee, the only True God. And we know that the Son of God is come, and hath given us an understanding that we may know Him THAT IS TRUE, and we are in HIM THAT IS TRUE, even in His Son, Jesus Christ. (John 5:20)
These things saith He that hath the key of David.
The study of this key becomes intensely interesting when we remind ourselves that these seven churches represent seven church periods. The period following the denominational period represented by Sardis which had the name it lived, is the Restoration period, in which there appeared again on earth the church restoring the practices of the first century.
As the first period of the church was marked by the first love, the restoration period is marked by the name, Philadelphia, meaning brotherly love. Love had again been restored in the church. The Ephesian period was marked by leaving its first love, the Restoration period is one in which love is restored.
As the first church was given the keys (Matthew 16:16-19)so here the keys are being restored.
The first use of the key to indicate restoration was in Isaiah 22:22 And it shall come to pass in that day that I will call my servant Eliakim. And the key of the house of David will I lay upon his shoulder, so he shall open and none shall shut; and he shall shut and none shall open. The key was laid upon Eliakim's shoulders in that he was given the key of government, or authority, so in the Restoration period, God is again setting up the kingdom, restoring it in that he is reigning in the church instead of the rule of church councils, presbyteries, synods, conference, etc. Christ's authority is again being restored.
Eliakim means. God will set up and as in Eliakim's day, so the Restoration period, God is setting up or restoring the kingdom.
In Eliakim's case none could shut when he had opened nor open when he had shut, so it is in the Restoration period.
The key was given to Eliakim when there were breeches in the walls of Jerusalem (Isaiah 22:9), and the key was restored in the Philadelphia or Restoration period when there were breeches in the spiritual Jerusalem, caused by denominational division.
A lock on a door has a combination and a key must have the same combination as the lock in order to open the door.
When Jesus was about to leave His apostles He gave His commission under which they were to labor in opening up the Kingdom to the sinner.
This commission is found near the end of what are called the synoptic gospels, namely, Matthew, Mark and Luke. They are so called because they have a common or similar view. The commission, according to these three records of the gospel, reads as follows:
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Matthew 28:1-20; Matthew 19:1-30; Matthew 20:1-34)
And He said unto them, go ye into all the world, and preach the gospel to every creature.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15-16)
And said unto them, Thus it is written, and thus it behooved Christ to suffer and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.(Luke 24:46-48)
This commission is predicated upon all the right of absolute authority, and all the force of absolute power. Shall we present a breakdown of these three records.
Matthew mentions going, teaching, baptizing into the name of the Father, and of the Son, and of the Holy Spirit and teaching the baptized hearers to observe all things whatsoever I have commanded you, or in other words to continue in the things heard.
Mark mentions going, preaching the gospel (which consists of three factsthe death, burial and resurrection of Christ 1 Corinthians 15:1-4, believing, being baptized and salvation.
Luke mentions the facts of the gospel repentance and remission of sins, or salvation.
Putting all these elements together we have: Going, teaching or preaching, believing, repentance, salvation or remission of sins and continuing.
Having now ascertained the elements of the commission we are ready to consider the combination or order of these elements.
Naturally, the matter of going comes first. Second, the object of going is to teach, so teaching is the next in order. Third, hearing would be the next in order because the object of teaching is to get men to hear. Fourth, the result of hearing is faith, because Paul said, How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?.. So then faith cometh by hearing and hearing by the Word of God. (Romans 10:14-17) So the fourth in order is faith. The next or fifth would be repentance, because until we believe we will not obey Christ's command to repent. The sixth in order is Baptism, because all repentant believers were commanded to be baptized. This is not only the scriptural order, but, likewise the logical order. Faith changes our mind: repentance changes our will and baptism changes our state, translating us from the kingdom of darkness into the kingdom of God's dear Son.
Baptism is for the remission of sins because Peter so declared in Acts 2:38 Repent and be baptized every one of you in the name of the Lord Jesus Christ for the remission of sins.
Our sins are remitted in baptism because Paul declares that in being baptized we are baptized into the death of Christ. It was in Christ's death that the only blood which could remit sins was shed. Baptism puts us into the death of Christ, or under the atoning blood.
Now shall we hear Paul on this:
How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore, we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:2-4)
Therefore, since remission of sins is the result of the repentant believer being baptized into the death of Christ, it naturally is the seventh in divine order.
But while baptism remits or blots out our past just as if I-'d never sinned, the sinner must continue to the end to be saved, or to obtain salvation. Jesus said, And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. (Matthew 10:22)
He repeated the promise of salvation to the enduring or continuing one. In Matthew 24:13, we read:
But he that shall endure unto the end, the same shall be saved. So salvation is the eighth and final element in the order of the key combination of the commission. Briefly stated they are:
1.
Going
5.
Repenting
2.
Teaching
6.
Being baptized
3.
Hearing
7.
Continuing
4.
Believing
8.
Salvation
The order as Practiced by the New Testament Churches.
To Peter as well as to all the apostles was given the keys to the opening of the kingdom on Pentecost, the birthday of the church.
And I say also unto thee that thou art Peter, and I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven (Matthew 16:18-19).
This same power was given to the other apostles also. In John 20:23 we read, Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
As the spokesman on the Day of Pentecost Peter, filled with the Holy Spirit, using the divine combination, opened the door and all the divine elements are then either mentioned or implied.
1.
There was a goingto the one place (Acts 2:1)
2.
There was preachingBut Peter standing up with the eleven, lifted up his voice and said unto them (Acts 2:14)
3.
There was a hearing, for we read, Now when they heard this, they were pricked in their hearts. (Acts 2:37)
4.
While faith is not mentioned, the very fact that they were pricked in their hearts and said, men and brethren what shall we do? And that they gladly received his word shows they believed. (Acts 2:37)
5.
They were told to repent. (Acts 2:38)
6.
They were baptized. (Acts 2:41)
7.
They continued steadfast. (Acts 2:42)
8.
They were recipients of salvation because The Lord added to the church daily such as should be saved. (Acts 2:47)
This, then is the combination of the Key, and the order of that combination as used by the first church of Christ of the New Testament pattern.
The Changing of the Combination
But what a change the centuries have brought. When through a gradual apostacy the Roman Catholic church came into being they changed the order.
Instead of going, they brought little babies and performed upon them what they called baptism for their salvation. Then, when the child reached the age of twelve put him in a confirmation class and taught him.
Their order is a departure from the New Testament order and runs as follows:
Teaching, hearing, believing, repenting, continuing.
The denominational churches that spring from the Catholic church, called Pedo-Baptists, because they practice the baptism of infants, also follow the same order, perverting the combination by bringing babies to be baptized for their salvation and later teaching them.
It can not be said too forcibly that never was a person ever baptized by the New Testament church who did not first hear by being taught or being preached to. Jesus said, Go teach, preach, he that believeth and is baptized shall be saved.
The Baptists have restored the order of going, teaching and hearing, but have also changed the order by putting repentance before faith. They base their action on Mark 1:15, which reads:
And saying, the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
At first reading this would seem to substantiate their practice, but further and more careful consideration does not. Rather it reveals their order to be unscriptural.
Paul commanded us to: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth. (2 Timothy 2:15)
The reason for the Baptist putting repentance before faith and basing it on Mark 1:15, is that they do not rightly divide God's Word. Mark 1:15 refers to a time before the cross, before the gospel had come into its fulness in the death, burial and resurrection of Christ. Since the facts of the gospel had not been fulfilled at the time referred to in Mark 1:15, all that could be said was, Repent and believe the gospel when it comes in its fullness.
After the cross, after the death, burial and resurrection of Christ, the order of the New Testament church was to believe the gospel and then repent.
Then another change in the order or combination was made by the Baptists in that they teach that you are saved before you are baptized, declaring that you are baptized because you are saved. If this were true then the commission should have read, He that believeth and is saved, shall be baptized. But it reads He that believeth and is baptized shall be saved.
Salvation, according to the commission of Christ is predicated upon both believing and being baptized. Shall we diagram the sentence:
Thus it is manifestly clear that salvation does not precede baptism, but rather it follows baptism.
Since this is true then salvation is based upon a penitent baptized believer who must continue faithfully to the end. And it is not scripturally true that one who is once saved is always saved, or he who is once in grace is always in grace, or that he can never fall.
Yet Christ taught we must endure to the end to be saved. Paul said:
But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway. (1 Corinthians 9:27)
Again Paul said: Work out your own salvation with fear and trembling. (Philippians 2:12)
Peter said: If ye do these things, ye shall never fall. (2 Peter 1:10)
The escape from falling is conditioned on the principle If ye do these things.
There remains a brief consideration of the Church of Christ. In 1809 there began a movement to restore the Church of the first century by discarding human creeds, confessions of faith, books of discipline, and decrees of church councils, synods, presbyteries and religious conferences.
This came to be known as the Restoration movement. Among the many things restored after the New Testament pattern was the return to the divine order and scriptural combination of the use of the Key of the Kingdom. A study of the accompanying chart will give a graphic presentation of the restored order.
The Economy of the Gospel
Note:
On the chart on page 59A are listed the eight conversions recorded in the book of Acts. Under each conversion is listed only the numbers of the acts of obedience actually mentioned in each case. It will be seen that only number six, or baptism is mentioned in all eight records of conversion.
However, all were taught or preached to, even though, in some cases such teaching or preaching was not specifically mentioned. Since all were taught, it naturally and logically follows that all heard, although hearing is only actually mentioned in the cases of the Pentecostians, Cornelius, Lydia and the Corinthians. And so the other items not mentioned might be so considered.
Does this mean that each one was saved in a different manner? Positively not. God is not the author of confusion. There is being demonstrated to us here the Economy of the Gospel.
Each hearer was only told to do, that which he had not already done. What he had done, in complying with the whole range of required obedience, was not mentioned. All compiled with the same requirements to be saved. There was a uniform pattern of obedience.
The same law of obedience is still binding on us today. Christ has neither changed the items, nor the order of scriptural obedience to the gospel.
The chart presents the principle departures from the divine order of obedience as practiced by certain groups in Christendom and the restoration of that divine order by the church of the Philadelphia, or Restoration Period.
Revelation 3:8 I know thy works. Their works were so pleasing to Christ that, even though they had a little strength, he had set before the church an open door that no man could shut.
The Restoration movement has not had the wealth and strength of ecclesiastical power that the denominational world, but because they have kept his words they have an open door.
Thou hast kept my word. The Restoration movement has stressed as its motto, Where the Bible speaks, we speak, and where the Bible is silent, we are silent. They have discarded all human creeds and books of discipline and taken the Bible as the only rule of faith and practice.
Thou hast not denied my name. The Restoration movement threw away all denominational names and called the church, The Church of Christ and the individual followers of Christ Christian, because that was speaking according to God's Word.
This church and the church of Smyrna are the only churches for which there is no reproof.
vs. Revelation 3:9 Then follows a word of encouragement and exhortation.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie, behold, I will make them to come and worship at thy feet, and to know that I have loved thee.
The Restoration movement has constantly faced the claim of the denominational world that they, too, are Jews. Note the word Jew refers to those who are the elect of God.
Like the other church without reproof, the church of Smyrna, we find two conditions that are repeated in Philadelphia.
First, they in Smyrna were opposed and persecuted by false brethren, who said they were Jews, but in reality were the synagogue of Satan.
Second, they were about to have great tribulation (tribulation ten days). This second condition is found in Philadelphia also, for Revelation 3:10 reads, Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Scriptural Record
The GospelGod's Power unto Salvation (Romans 1:16)
Effect on Hearer
Conditions Met by Man
God's Offer of Grace
Acts 2:1-47, The Jews on Pentecost
Peter preached Christ
1.
God approved (Acts 2:22)
2.
Crucified (Acts 2:23)
3.
Raised (Acts 2:32)
Many pricked in their heart asked, What shall we do? (Acts 2:37)
Must Repent and be baptized (Acts 2:38)
1.
Remission of sins (Acts 2:38)
2.
Gift of the Holy Spirit (Acts 2:38)
Acts 3:1-26, Other Jews in Jerusalem
Peter preached Christ
1.
Rejected of men (Acts 3:13-14)
2.
Raised (Acts 3:15)
3.
Prophecy fulfilled (Acts 3:18)
Recognition of guilt implied by response
Must Repent and turn or be converted (Acts 3:19)
1.
Blot out sins (Acts 3:19)
2.
Seasons of refreshing (Acts 3:19)
Acts 8:1-40, the Samaritans
Philip preached Christ (Acts 8:5) and Things concerning the kingdom of God (Acts 8:12)
1.
They believed (Acts 8:12)
2.
They were baptized (Acts 8:12)
The blessings extended to all penitent, baptized believers (Cf. Acts 2:38)
Acts 8:1-40. The Ethiopian
Philip preached Jesus (Acts 8:35)
1.
Confessed his faith (Acts 8:37)
2.
Was baptized Acts 8:1-40: (38)
1.
Blessings of Acts 2:38 or Acts 3:19
2.
Joy (Acts 8:39)
Acts 9:1-43; Acts 22:1-30; Acts 24:1-27, Saul of Tarsus
Christ gave proof of his deity (Acts 9:4-5)
Recognition of guilt demonstrated by response (Acts 22:10)
1.
Confessed Jesus (Acts 22:10)
2.
Fasted and prayed
3.
Repented (Acts 22:10)
4.
Was baptized (Acts 22:16)
1.
Blessings of Acts 2:38
2.
Peace (Revelation 9:19; Romans 5:1)
Acts 10:1-48; Acts 11:1-30, Cornelius
Peter preached Peace by Jesus Christ (Acts 10:31 ff.)
Recognition of guilt implied by response
Baptized in the name of Jesus Christ (Acts 10:48)
Blessings of Acts 2:38 or Revelation 3:19
Acts 16:1-40, Lydia
Paul preached Christ to her (14) (Cf. 1 Corinthians 2:2)
Recognition of guilt implied by response
1.
Attended to things heard (Acts 16:14)
2.
Was baptized (Acts 16:15)
Blessings of Acts 2:38 or Revelation 3:19
Acts 16:1-40, The Jailer of Philippi
Paul preached the word of the Lord (Acts 16:31-32)
Recognized guilt by washing stripes of Paul and Silas and in obedience to the word (Acts 16:33)
Was baptized (Acts 16:33)
Blessings of Acts 2:38 or Revelation 3:19
But there is the great difference. Those in Smyrna were to suffer unto death, therefore the promise to the overcomers was that they should not be hurt of the second death. There was no open door of escape for them.
But the church in Philadelphia, was to be kept from the impending trial, whatever the nature of it.
Revelation 3:11 Behold I come quickly. This great announcement explains how this church will enjoy exemption from the coming tribulation.
Since there is only one more church period to come, He directs this church's attention to his second advent. This solemn call prepares the church for the final call, Behold I stand at the door and knock, the benediction given the church of Laodicea.
Hold fast that which thou hast that no man take thy crown.
This again takes us back to (Isaiah 22:22). There Shebna and Eliakim are the characters. Shebna had the crown, he was over the House, and wore the robe and girdle of office; but God said I will clothe Eliakim with thy robe, and strengthen him with thy girdle, and I will commit the government into his hands (Isaiah 22:15; Isaiah 22:20-22). Thus Shebna's crown was taken by another. So the Philadelphia church is warned lest some one take her crown. This crown was not the crown of royalty (Diadema in the Greek), but the garland crown (Stephanos) given as a reward. In Greek, a garland or crown was a wreath or chaplet. It formed the prize at the Greek games. Hence it became a symbol of victory. This reminds us of Paul's exhortation: Know ye not that they which run in a race run all, but one receive the prize? So run that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible, etc. (1 Corinthians 9:24-27).
Revelation 3:12 Becoming a pillar is a term implying strength, permanence and honor. This speaks of finality, as the Bible does not speak of men as being pillars in His temple while on earth.
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 New Jerusalem, which cometh down out of heaven from My God, and I will write upon him my new name.
These promises are great beyond the power of words to express.
Since the key of David and David, himself, comes into prominence in this church period, we are reminded of his longing for the House of God. (Psalms 23:6) and the one thing he desired and sought after was that he might Dwell in the house of the Lord all the days of his life. (Psalms 27:4)
The promise to become a pillar in the temple, refers not to any material temple, but in heaven. The New Jerusalem has no temple in it, because it is all temple.
The promise I will write upon him is interesting when we remember that as one enters the church the spiritual temple below, three names are recorded in the baptismal formulathe Father, Son and Holy Spirit. When he enters the kingdom above, three names are again written upon him, the name of God, of the heavenly city, and Christ's heavenly name.
The promise of the new name is again connected with that city in the last chapter of Revelation The throne of God and of the Lamb shall be in it; and His servants shall serve Him; and they shall see His face; and His name shall be on their foreheads. (Revelation 22:3-4)
Revelation 3:13 Again he uncovers to us the fact that He is not addressing just one local congregation, but taking the church at Philadelphia as a symbol of an entire period of church history, which we have found corresponds to the restoration period that followed immediately after the denominational epoch called Sardis.