Revelation 3:12

Pillar [σ τ υ λ ο ν]. The word occurs, Galatians 2:9; 1 Timothy 3:15; Revelation 10:1. The reference here is not to any prominence in the earthly church, as Galatians 2:9, but to blessedness in the future state. The exact meaning is doubtful. Some explain, he shall have a fixed and important place in the glorified church. Compare Matthew 19:28. Others emphasize the idea of stability, and find a possible local reference to the frequent earthquakes from which Philadelphia had suffered, and which had shaken its temples. Strabo says : "And Philadelphia has not even its walls unimpaired, but daily they are shaken in some way, and gaps are made in them. But the inhabitants continue to occupy the land notwithstanding their sufferings, and to build new houses." Others again emphasize the idea of beauty. Compare 1 Peter 2:5, where the saints are described living stones.

Temple [ν α ω]. See on Matthew 4:5.

Upon him. The conqueror, not the pillar. Compare chapter Revelation 7:3; Revelation 9:4; Revelation 14:1; Revelation 22:4. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High - Priest upon his forehead (Exodus 28:36; Exodus 28:38). See on chapter Revelation 2:17.

New Jerusalem. See Ezekiel 48:35. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (Philippians 3:20). "Still, his citizenship was latent : he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city" (Trench). The city is called by John, the great and holy (Chapter Revelation 21:10); by Matthew, the holy city (iv. 5); by Paul, Jerusalem which is above (Galatians 4:6); by the writer to the Hebrews, the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Plato calls his ideal city Callipolis, the fair city (" Republic, " 7, 527), and the name Ouranopolis, heavenly city, was applied to Rome and Byzantium. For new [κ α ι ν η ς], see on Matthew 26:29. The new Jerusalem is not a city freshly built [ν ε α], but is new [κ α ι ν η] in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, JIerosoluma; in Revelation, the Hebrew and more holy appellation, Jierousalhm. 78