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 before thy feet, and to know that I have loved thee.
9. I will make them of &c.] Literally, I give of the &c. The use of “give” in this verse is frequent in Hebrew: here the sentence is unfinished, and is resumed by “I will make them come” &c. below.
the synagogue of Satan ] See on Rev 2:9.
I will make them to come &c.] An application of Isa 60:14.
that I have loved thee ] The pronoun “I” is emphatic which supports the view already suggested, that the title of this Church to Christian privileges was contested by the Jews, and that this message of the Lord is intended to decide a controversy.
Fuente: The Cambridge Bible for Schools and Colleges
Behold, I will make – Greek, I give – didomi; 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 Call 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 the notes on Rev 2:9. 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. Compare notes on 1Jo 1:6.
Behold, I will make them to come and worship before thy feet – The word rendered worship here, means, properly, to full prostrate; and then to do homage, or to worship in the proper sense, as this was commonly done by falling prostrate. See the notes on Mat 2:2. 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 honor 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 favor. 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 endeavoring 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 honor 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. I will make them] Show them to be, of the synagogue of Satan, who say they are Jews, pretending thereby to be of the synagogue of GOD, and consequently his true and peculiar children.
I will make them to come and worship] I will so dispose of matters in the course of my providence, that the Jews shall be obliged to seek unto the Christians for toleration, support, and protection, which they shall be obliged to sue for in the most humble and abject manner.
To know that I have loved thee.] That the love which was formerly fixed on the Jews is now removed, and transferred to the Gentiles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Them of the synagogue of Satan; so he calleth all Jews that opposed Christianity, or all pretended but not real professors.
Which say they are Jews, and are not, but do lie: For he is not a Jew, which is one outwardly; neither is that circumcision which is of the flesh; but he is a Jew, which is one inwardly, & c., Rom 2:28,29. By this term also he may mean all false and hypocritical professors, who would make themselves the church, the only church of God, but are far enough from it, hating, maligning, and opposing those who would keep stricter to the rule of the gospel.
Behold, I will make them to come and worship before thy feet; I will by my providence so order it, that these men shall come and honour thee, paying a civil respect and homage to thee.
And to know that I have loved thee; and to know that I have a greater kindness for thee than for them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. I will makeGreekpresent, “I make,” literally, “I give” (see on Re3:8). The promise to Philadelphia is larger than that to Smyrna.To Smyrna the promise was that “the synagogue of Satan”should not prevail against the faithful in her: to Philadelphia, thatshe should even win over some of “the synagogue of Satan”to fall on their faces and confess God is in her of a truth.Translate, “(some) of the synagogue.” For until Christshall come, and all Israel then be saved, there is but “aremnant” being gathered out of the Jews “according to theelection of grace.” This is an instance of how Christ set beforeher an “open door,” some of her greatest adversaries, theJews, being brought to the obedience of the faith. Their worshippingbefore her feet expresses the convert’s willingness to take thevery lowest place in the Church, doing servile honor to those whomonce they persecuted, rather than dwell with the ungodly. So thePhilippian jailer before Paul.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I will make them of the synagogue of Satan,…. Which may be understood either of the Papists, the followers of the man of sin, whose coming was after the working of Satan, and whose doctrines are the doctrines of devils, many of whom will now be converted, and brought to the true church; or rather of the Jews, who had, and have, and will have till this time, their synagogues for religious worship in their way; but they are no other than synagogues of Satan; the men that assemble in them are of their father the devil, and do his works, and will do them:
which say they are Jews, and are not, but do lie; they are Jews by name and nation; they are. Jews outwardly, but not inwardly and spiritually, Ro 2:28; they are carnal wicked men, under the influence of Satan, though they pretend to be religious men, and worshippers of God:
behold, I will make them to come and worship before thy feet; the conversion of the Jews is here intended. The worship here spoken of is not either a religious or civil worship of the church, for the church is not the object of worship; only before whom, and at whose feet, this worship shall be given to God in the most humble and hearty manner: the sense is, that the convinced and converted Jews shall come to the church, and in the most lowly and contrite manner acknowledge their former blindness, furious zeal, and violent hatred of the Christians, and shall profess their faith in Christ; shall join themselves to the church, and partake of the ordinances of the Gospel with them; and shall worship God and Jesus Christ, their Lord and King, in their presence, and at their feet:
and to know that I have loved thee; the Gentile church, and the members of it, in assuming human nature, and dying for, and redeeming them, as well as the Jews; in sending his Gospel to them, and calling them by his grace, and planting them into Gospel churches; giving them a place, and a name in his house, better than that of sons and daughters.
Fuente: John Gill’s Exposition of the Entire Bible
I give (). Late omega form for , but the – form in 17:13 (). These Jewish converts are a gift from Christ. For this use of see Acts 2:27; Acts 10:40; Acts 14:3. There is ellipse of before as in 2:10 ( ) and see 2:9 for “the synagogue of Satan.”
Of them which say ( ). Ablative plural in apposition with . On the construction of see on 2:9 ( , the order of words being immaterial).
But do lie ( ). Present middle indicative of , explanatory positive, addition here to of 2:9, in contrast also with of verse 7 and in Johannine style (John 8:44; 1John 1:10; 1John 2:4).
I will make them ( ). Future active indicative of , resuming the prophecy after the parenthesis (—, which say–but do lie).
To come and worship ( ). “That they come and worship” (final clause, like facio ut in Latin, with and the future active of and ). The language is based on Isa 45:14; Isa 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1Co 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.
And to know ( ). Continuation of the purpose clause with , but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with in 22:14. Probably a reminiscence of Isa 43:4 in (I loved thee), first aorist active indicative.
Fuente: Robertson’s Word Pictures in the New Testament
I will make [] . Rev., rightly, I give. See on verse 8. The sense is broken off there and resumed here.
Of the synagogue [ ] . Certain ones of the synagogue. Most interpreters refer to the Jews. Others explain more generally, of the bowing down of the Church ‘s enemies at her feet. Trench refers to a passage in the Epistle of Ignatius to this Philadelphian church, implying the actual presence in the midst of it of converts from Judaism, who preached the faith which they once persecuted.
Of Satan. See on chapter Rev 2:9.
I will make them to come [ ] Lit., I will make them that they shall come.
Worship before thy feet. Compare Isa 60:14; Isa 49:23.
Fuente: Vincent’s Word Studies in the New Testament
1) “Behold, I will make them of the synagogue of Satan,” (idou dido ek tes sunagoges tou satana) “Behold I will give of my own accord (some) out of the synagogue of Satan,” to the assembly of Satan, those who bow down to do obedient service to Satan, to honor the Devil, the old Slanderer, to persecute the church, Rev 12:9; Rev 20:10. Satan still has chapels and churches today, 2Co 11:13-15.
2) “Which say they are Jews, and are not, (ton legonton heautous loudaious einai kai ouk eisin) “Who claim themselves to be Jews and are not; Faith in Christ, not the nationality of Abraham, constituted a true Jew; This is John’s affirmation, even as it was of Paul, Rom 2:28-29.
3) “But do lie,” (alla pseudontai) “But they lie about it; Because they were unsaved, of their Father, the Devil, Joh 8:44; Rev 2:9.
4) “Behold I will make them,” (idou poieso autous) “Behold I will make them,” influence or cause them, by reason of their deceit and rebellion, Rom 14:11-12; Php_2:10-11; Isa 49:23.
5) “To come and worship before thy feet,” (hina heksousin kai proskunesousin enopion ton opodon sou) “In order that they shall come and worship before your feet.” the feet of the church; this is apparently an allusion to the Millennial age when the twelve apostles shall sit on twelve thrones judging the twelve tribes of Israel, Luk 22:28-30.
6) “And to know that I have loved thee,” (kai gnosin hoti ego egapesa) “And they shall know (recognize) that I love you all,” as a church, the church in Philadelphia, Joh 13:34-35. We love him “because he first (in priority) loved us,” Joh 3:16, 1Jn 4:10-11; 1Jn 4:19.
Fuente: Garner-Howes Baptist Commentary
(9) Behold, I will make.Better, Behold, I give some. There is no word to express this in the original, but as a word must be supplied to complete the sense, it is better to adopt some than the them of the Authorised version, as it is not a promise that all of the synagogue of Satan should come.
Of the synagogue of Satan.We have here a re-appearance of the same troubles which afflicted the Church of Smyrna: the fixed and contemptuous exclusiveness of the Judaising party was their trial. But there was a time coming (perhaps the hour of temptation spoken of in the next verse) when these faithful ones, now abused and excommunicated by the fanatical synagogue, would be courted, acknowledgednay, their aid invoked.
I will make them to come and worship before my feet, and to know that I have loved thee.Some see in this a hint that the power of a large-hearted party to protect the Judaisers would be derived from the influence of the Gentiles, whose presence in the Church had been a stumbling-block to the Jewish party. This may have been, and doubtless was, often the case. But the promise seems to have a higher fulfilment. The course of events would show that the so-called latitudinarian was the nearest to Christ; time would transform the suspected into the respected. The Amorites would come, and the disinherited Jephthahs would be brought to be head of Gilead. In days of such trouble their strongest opponents would become their warmest supporters. An illustration of this will occur to the mind of the reader in the marvellous support which has been given to the growth of Christianity by Jews with the tongue, with the pen, with the harp and organ. Let the names of Neander, Rossini, and Mendelssohn stand for hundreds more.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Behold In view of this little strength, the hast kept, and the not denied; therefore I will give them a royal triumph in the New Jerusalem, to which the open door admits them. The triumph is expressed in an image drawn from Isa 60:14. “All they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel.” When the developments of the judgment day are unfolded, how will the despisers of the now humble Church acknowledge, with profound abasement, its true glory as the real city of God! The Jewish troublers of the Philadelphian Church are selected as the very present specimens of such “despisers,” who are bound to “wonder and perish.”
Say they are Jews And are so “after the flesh;” the which is now a nullity; but are not the spiritual Israel, which is now the only true Israel.
Worship before thy feet Of course no literal fact, but imaging the severe and final humiliation of all evil in presence of the truly good. In the judgment-day development the atheist will learn there is a God; the impenitent Jew will confess a true Jesus the Christ; the scorner will find there is a hell; and the haughty despiser of the weak and humble, yet pure Church, like our Philadelphians, will discover, to the sad reversal of his pride, that they were heirs of an eternal crown. When a great lady once spoke with contempt of Lady Huntingdon’s associating with her conventicle of saints, one replied to her, “Madam, in the day of judgment you may be glad to grasp hold of Lady Huntingdon’s skirts to draw you into heaven.”
That I have loved They will recognise not only the loved in its true glory, but they will truly learn and know also this great I, whose love is the bliss of the heavenly world, as it makes the poor Philadelphian Church “the city of the Lord, the Zion of the Holy One.” The interpretation of Alford, which makes the open door an opening for missionary enterprise for propagating the gospel, and which holds Rev 3:9 to describe the resulting conversion of their bitter Jewish opponents, seems inapplicable. It has, indeed, Paul’s open door, 1Co 16:9 , 2Co 2:12, as an apparent precedent: but the opening and shutting of Rev 3:7 clearly refer to the lordship of Christ over the entrance into heaven, the New Jerusalem, (22,) and Rev 3:8 can be no description of the happy conversion, but of the penal humiliation, in the final day, upon the incorrigible. And Rev 3:10-12, continue the same line of thought, describing the rich final reward of Philadelphian faithfulness. Rev 3:10 promises preservation in the great day of the final trial; Rev 3:11 describes the speed of its approach; Rev 3:12 promises eternal security within the domain of heaven, beyond the day of trial.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Behold I give to you those of the synagogue of Satan, of those who say they are Jews but are not and do lie, behold, I will make them to come and worship before your feet, and to know that I have loved you.’
Once again we have reference to those Jews who deliberately sought to cause trouble with the authorities for the Christian church (compare on Rev 2:9). Though they claim to be Jews, says Jesus, they are not really true Jews, for they do not obey the Law or show mercy (Mat 23:23), or love Him as required by their God (Joh 8:39-45). They are simply liars like their father Satan, who is the chief adversary. They demonstrate that really they belong to his synagogue, and not God’s.
But one day they will be made to acknowledge their error. In the words of Isa 60:14, ‘the sons of those who afflicted you will come bending to you, and all those who despised you will bow themselves down at the souls of your feet, and they will call you the city of the Lord, the Zion of the Holy One of Israel’, and they will enter ‘the gates which are open continually’ (Isa 60:11). So these false Jews will have to admit that these Christians whom they hate and despise are the true children of ‘the One Who is holy’, and that they are the new Jerusalem, beloved of the Lord. Once again we have the interchange of thought between the Lord God and the Lord Christ. In the Greek ‘that I have loved you ’ is emphatic.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 3:9-10. Make them of the synagogue of Satan; See ch. Rev 2:9. Here we have the Jews mentioned again, who, through hatred to Christ, moved the Heathens to persecute the Christians; and it is likely that the persecution, in which the faith of this angel had been tried, like that at Smyrna, was contrived by them. Some understand the 9th verse, of the state of humiliation and subjection of the Jews to the Christian church; and others, of their future conversion to the faith. It has been, however, well observed, that were we more particularly acquainted with the history of those seven churches, in the times immediately succeeding the date of these epistles, we might, perhaps, find many remarkable illustrations of several passages in them, and of this among the rest. Supposing, for instance, that persons ofconsiderable rank and dignity in Philadelphia were converted to Christianity, and the interest of the synagogue here spoken of was so weakened, or the Heathen populace of the place were so prejudiced against them, as that the chief members of the synagogue should find it necessary to court the protection of the Christians, for the security of their persons or effects, it will throw considerable light upon the place. The like observation may be applied to the clause in Rev 3:10. I will keep thee from the hour of temptation, &c. Dr. Smith (in his learned and accurate account of these parts, p. 134, &c.) has observed, that Philadelphia was the last of all the seven cities here spoken of, which fell into the hands of the Turks; for whereas the rest were subdued by Urchan and Amurath, Philadelphia held out till the time of Bajazet; so that the remains of this society were preserved, when those of the rest were ruined. The hour of temptation which should come upon all the world, according to some, relates to the persecution under Trajan, which was greater and more extensive than the preceding persecutions under Nero and Domitian.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 3:9 . , not “I will suffer,” as Wolf recommends. Hengstenb also incorrectly: “I give thee , or the Christian Church, and therefore also thee.” The , to which as object the partitive gen. belongs, [1444] is again taken up in the formally (fut.) more definitely fixed , as then the also recurs to the just-mentioned object , . . . The words designate the persons meant, with respect to their origin. They are not false Christians, [1445] but [1446] Jews who just because of their enmity to the true Messiah (Rev 3:7 ) are not true Jews, but the synagogue of Satan. Yet also in that the Lord brings some from this synagogue, and causes them to come humbly and believingly to his church, he shows that he is the one who has the key of David.
, , . . . Concerning the attraction , cf. Winer, p. 282; concerning , also Joh 11:37 , after , with the ind. fut., cf. Rev 6:11 , Rev 22:14 ; 1Pe 3:1 ; Mar 3:2 ; Winer, p. 272.
The marks the still entirely future result which the Lord will work; [1447] the inner relation to and (Rev 3:8 ) is this, that the (perf.) extends to the present, and continues in its operation, while the is present in its work, and will proceed to the . The opened door still stands open, and the Lord will work that a multitude of still unbelieving Jews may enter.
Both the and the are explained in connection with the O. T. prophecies of the conversion of the heathen, by the fact that for unbelieving Jews, as they have just been described, the Church of Jesus Christ, viz., of him who has the key of David, Rev 3:7 , is the true Zion, in which they, no less than the heathen, must seek and will find the truth of God, and the fellowship of salvation. Thus, so far as the expressions are concerned, such prophecies as Isa 60:14 ; Isa 49:23 ; Isa 2:3 ; Psa 72:9 ; Zach. 8:20 sqq., are in full harmony with what is here stated. The , . . . , especially as an expression of homage, [1448] has its complete justification in the fact that the Church of Jesus Christ stands there as beloved of the Lord ( . , ), and as the mediator of the divine salvation. Yet the Catholic interpretation without any ground has: “The highest devotion of believers, and reverence and submission to the Church and its prelates , are signified. For this adoration proceeds from the apprehension of an excellence of prelates that is more than human, and less than divine .” [1449]
, . On the one hand, the aorist form , [1450] and on the other the connection and allusion to Rev 3:7 , furnish the reference to the definite proof of the Lord’s love, in that he has died for his Church. Just this must the unbelieving Jews acknowledge who now still reject and blaspheme the Lord as a crucified evil-doer. [1451] Incorrect reference of the . in N. de Lyra: “By advancing thee not only to the catholic faith, but also to the episcopal dignity; “in Ew., to Rev 3:10 , or [1452] to Isa 63:4 ; Isa 66:24 . De Wette too, indefinitely: “That I have acknowledged thee as a faithful church, and furnished thee with my gifts and power.”
[1444] Cf. Rev 2:17 . Winer, p. 490.
[1445] Vitr.
[1446] Cf. Rev 2:9 .
[1447] Viz., ., . . .
[1448] Cf. Gen 23:7 , etc. Ew., Ebrard, etc.
[1449] C. a Lap.
[1450] Cf. Joh 13:1 ; Eph 5:25 ; Gal 2:20 ; also Joh 3:16 ; 1Jn 4:10-11 .
[1451] Cf. Rev 2:9 ; Act 13:45 .
[1452] Ew. ii.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 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 before thy feet, and to know that I have loved thee.
Ver. 9. I will make them ] The conversion of the Jews shall be the wonder of the Gentiles.
Which say they are Jews, and are not ] The perverse Jews at this day pretend (but maliciously) that those few Jews that turn Christians are not of them, but poor Christians hired from other places to personate their part. (Blount’s Voyage, p. 112.)
That I have loved thee ] The Church is , the “dearly beloved of God’s soul,” Jer 12:7 , or (as the Septuagint render it) his beloved soul.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 3:9 . (partit. gen., the construction being dropped and resumed in a rather harsh anacolouthon, . . .). The absence of before . does not prevent it from being interpreted as in apposition to rather than as directly dependent on . On the forms of in Apocalypse see Jannaris’ Hist. Gk. Gramm. 996, 51; the wide usage of the verb is carried on through the LXX from the equally extended employment of the Hebrew equivalent in the later stages of O.T. literature. The Jewish synagogue is denounced as Satanic, owing to its persecuting habits (Satan being regarded as the final source of persecution as of error, cf. above Rev 3:8 and on Rev 2:9 ). Ignatius corroborates the malign activity of Jews at Philadelphia, who were in the habit of molesting the church ( ad Philad. 6); he also refers them to the malicious cunning of Satan. Apparently Judaizing tendencies were rife among Christians of Gentile birth at Philadelphia. As in writing to Smyrna, the prophet thereforeclaimed the ancestral title “Jew” for the Christian church. Faith in Christ, not mere nationality, constituted true Judaism; the succession had passed to Christianity. The prominence assigned to this phase of polemic is characteristic of the eriod, though already presaged by Paul (in Rom 9:6-7 ; Rom 2:28-29 ). The supercilious contempt of these churchmen for all Christian dissenters from Judaism was to be changed one day into humble respect. The former would find out their grievous mistake when it was too late. , . . ., in the spirit and realistic language of post-exilic Judaism (see reff.), denoting abject submission and homage before the glory of the church in the future messianic reign (slightly otherwise in 1Co 14:25 ). What they fondly expected from the Gentiles, they were themselves to render to Christians such would be the grim irony of providence. Compare with what follows, the earlier expectation of Jub. i. 25: “and they shall all be called children of the living God, and every angel and spirit will know, yea they will know that these are my children, and that I love them”. , . . ., still Isaianic in colouring (from Isa 43:4 , Isa 49:23 ). Christ’s love to his church ( . = “I have loved”) will be proved by her triumphant survival of perils. Her final position, when the conditions of earth are reversed, will throw light upon the divine affection which underlay her previous perseverance, and which meantime is a secret save to those who experience it. The promise of dominion over the Jews here corresponds to that of authority over the Gentiles in Rev 2:26-27 , except that the latter is definitely eschatological. The Jews tardily awaken to the privileges of the church as to the claims of Jesus (see on Rev 1:7 ). Probably they scoffed at the claim of the Philadelphian Christians to be objects of the true God’s love. The answer is that faith in Jesus means a revelation of Divine love ( the revelation of it), apart from which no Christian life can be accounted for.
Fuente: The Expositors Greek Testament by Robertson
will make = give.
synagogue, &c. See Rev 2:9.
Satan. App-19, and See Rev 2:9.
Jews. See Rev 2:9.
make. i.e. compel.
worship. Greek. proskuneo. App-137. Occurs twenty-four times (App-10) in Rev. Twelve times connected with worship of God, eleven times with worship of Satan and the beast, and here.
have. Omit.
loved. App-135.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 3:9. ) This depends upon , understood.- , ) The same construction occurs, ch. Rev 13:12; Rev 13:16.
Fuente: Gnomon of the New Testament
the synagogue: Rev 2:9
I will make them to: Exo 11:8, Exo 12:30-32, 1Sa 2:36, Est 8:17, Job 42:8-10, Isa 49:23, Isa 60:14, Zec 8:20-23, Act 16:37-39
Reciprocal: Gen 21:22 – God Gen 26:27 – seeing Gen 39:3 – saw that Gen 42:6 – bowed Exo 8:25 – General Exo 11:3 – Moses Num 12:11 – I beseech thee Deu 2:25 – General Deu 28:10 – and they shall Jdg 5:13 – he made Jdg 11:7 – Did not ye hate 1Sa 18:28 – General 1Sa 30:3 – burned 2Sa 1:2 – he fell 2Sa 19:18 – fell down 1Ki 13:6 – now 2Ki 1:13 – besought 2Ki 3:12 – Israel Est 6:11 – took Haman Est 7:7 – Haman Job 11:19 – many Pro 14:19 – General Isa 14:2 – whose captives they were Isa 26:6 – General Isa 26:11 – be Isa 41:11 – all they Isa 43:4 – I Have Isa 45:14 – they shall fall Isa 48:1 – which are Dan 5:11 – light Mic 7:17 – lick Mat 25:8 – Give Mat 28:9 – and held Luk 14:10 – then Joh 6:70 – and one Joh 8:55 – shall Joh 16:27 – the Father Act 16:29 – and fell Act 16:39 – came Rom 2:17 – thou art 1Co 8:3 – is 2Co 6:8 – evil Phi 2:15 – rebuke Phi 3:2 – the 2Th 2:16 – which 1Jo 2:22 – Who Rev 2:13 – Satan’s Rev 12:9 – and Satan
Fuente: The Treasury of Scripture Knowledge
Rev 3:9. Synagogue of Satan is commented upon at chapter 2:9; say they are Jews and are not is explained at the same place. Worship. This term comes from about 12 different Greek words and has a variety of meanings. A complete extract from the lexicon on the subject may be seen at Mat 2:2 in the first volume of the New Testament Commentary. At our present passage the word refers to an act of courtesy or admiring respect, as if to congratulate another over some favor that has been granted him. That favor is expressed by the words to know that I have loved thee.
Comments by Foy E. Wallace
Verse 9.
3. “I will make them to come and worship before thy feet”- -Rev 3:9.
This statement refers to the Judaizers, who were of “the synagogue of Satan,” and who in claiming to be Jews were false pretenders in that they were not true Jews in the Lord’s sight. “For he is not a Jew who is one outwardly; neither is that circumcision, which is outward in the flesh, but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not men, but of God.” (Rom 2:28-29) These outward Jews had been the chief enemies of the church, and had instigated the persecutions against Christians, who were God’s Jews inwardly (spiritually); but these false Jews, the enemies of Christ, would go down in defeat by the persecutions which they themselves had instigated; and in the metaphor of verse 9, they would bow before the Cause upheld by the Philadelphian church. It meant that Judaism would be crushed, and would kneel before the door which no man could shut.
Fuente: Combined Bible Commentary
Rev 3:9. The two parts of this verse each beginning with Behold must be taken together, for the second behold is the repetition of the first. Those referred to are described as in chap. Rev 2:9 (see note there). Commentators generally imagine that we have here a promise of the conversion of the Jews literally understood, not indeed of the whole nation, but of that remnant which, as we learn from other passages of Scripture, still remained, amidst the general obstinacy of the nation, susceptible to the influences of the Christian faith. It is impossible to take such a view, for not only do the prophecies upon which the language before us rests, if it be a prophecy (Isa 2:3; Isa 49:21-23; Isa 60:14-16; Zec 8:20-23), refer to the coming in of the Gentiles rather than of the Jews; but there is nothing in the words in the least degree resembling a promise of conversion. They speak only of constrained submission to a Church which has been hitherto disowned, and of acknowledging what has been hitherto denied,that Christians are the object of Gods love (comp. Joh 14:31). It ought further to be observed, that in the language employed by the Lord it is not some of these Jews that are thought of, but all. There is no mention of the remnant alluded to by St. Paul in Rom 9:27. We are therefore entitled to conclude that in this verse nothing is said of a calling in of the Jews, whether in whole or in part. What we read of is simply the bowing down of the Churchs enemies before her feet. The outward progress of the Church, as illustrated by the case of Philadelphia, is again worthy of notice. At chap. Rev 2:9 these enemies of the faith were only not to be feared: now they bow in submission before her whom they had persecuted. Nor is the inward progress of the Church less perceptible. For the first time in these Epistles we see her bearing witness to Christ in word, opening her lips to speak the Word of God, herself, in short, a continuation of The Word.
Fuente: A Popular Commentary on the New Testament
Rev 3:9-10. Behold, I Who have all power, and when I exert it they must then comply; will make them Who are indeed of the synagogue of Satan And under all the solemn guise of religious worship are carrying on Satans cause and interest; which say they are Jews Pretend to be my people, but are not; I will make them to come and worship, or bow down, before thy feet To pay thee the lowest homage; and to know that I have loved thee That all depends on my love; and that thou hast a place therein; or to find that I evidently support thy cause and interest against all that oppose it. Because thou hast kept the word of my patience That gospel which I have myself, by such patient suffering in my human nature, established in the world, and by which I at once exercise and support the faith and patience of my people; I also will keep thee O happy exemption from that spreading calamity! from the hour of temptation Or of trial. I will partly preserve thee from it, and partly support thee under it. In other words, My hand shall remarkably appear in defending thee from the dangers by which others fall; and in strengthening thee in proportion to the trial. The word hour denotes the short time of its continuance; that is, at any one place. At every one it was very sharp, though short, wherein the great tempter was not idle, Rev 2:10. Which shall come upon all the world Upon the whole Roman empire, as the original expression frequently signifies. It went over the Christians, and over the Jews and heathen, though in a very different manner. This was the time of the persecution under the seemingly virtuous emperor Trajan. The two preceding persecutions were under those monsters, Nero and Domitian. But Trajan was so admired for his goodness, and his persecution was of such a nature, that it was a temptation indeed, and did thoroughly try them that dwelt upon the earth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 9
I will make them of the synagogue of Satan; deliver them up to the companionship and power of Satan.–Which say they are Jews, and are not; that is, whose professions of reverence for God are insincere. They say they are Jews, and not Christians, but by refusing to receive Jesus as the Messiah, they show that they are not honest believers in the Scriptures and have not really the spirit of Abraham. “He is not a Jew that is one outwardly,” &c. (Romans 2:28,29.)–Worship before thy feet; join themselves humbly and reverently to the church of Christ.
Fuente: Abbott’s Illustrated New Testament
3:9 Behold, I will make them {f} of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come {8} and worship before thy feet, and to know that I have loved thee.
(f) I will bring them to that case.
(8) That is, fall down and worship either you civilly, or Christ religiously at thy feet (this is how I would rather take it) whether here in the Church (which seems more proper to the argument here) or there in the world to come, for Christ shall truly fulfil his word.
Fuente: Geneva Bible Notes
3. Promise 3:9-12
Jesus Christ gave no rebuke to this church, as was true of the church in Smyrna. He gave the Christians five promises instead.
First, their Jewish antagonists would eventually have to acknowledge that the Christians were the true followers of God (cf. Rev 2:9). These foes claimed to be the true followers of God, but they were not, having rejected Jesus Christ (cf. Joh 8:31-59). Eventually they would have to admit their error, at the judgment of unbelievers (the great white throne judgment) if not earlier (Isa 45:23; Isa 60:14; Rom 14:11; Php 2:10-11). However the future repentance of Israel at Messiah’s second coming that will result in the Jews’ respectful treatment of Gentile believers seems to be in view here (cf. Isa 45:14; Isa 49:23; Eze 36:23; Eze 37:28; Zec 8:20-23).
Second, God promised the Christians in this church that they would not go through the Tribulation period (Revelation 6-19). He promised to keep them from the hour of testing. The combination of the verb and the preposition in Greek in this verse clearly means that He would keep them out of it (the pretribulation position). It does not mean He would preserve them through it (the posttribulation position) or remove them during it (the midtribulation position). [Note: See Newell, pp. 71-72; Thomas R. Edgar, "An Exegesis of Rapture Passages," in Issues in Dispensationalism, pp. 211-17; Thomas, Revelation 1-7, pp. 283-91; Daniel K. K. Wong, "The Pillar and the Throne in Revelation 3:12, 21," Bibliotheca Sacra 156:623 (July-September 1999):303. For the posttribulational interpretation, see Mounce, p. 119; aand Ladd, p. 62.]
What if some in the church did not keep the word of Christ’s perseverance? This is probably a subjective gentive, meaning the endurance that Jesus Himself displayed rather than the endurance that He requires. Would God not keep them from the hour of testing? In other words, will only faithful or watchful Christians experience the Rapture (the partial rapture position)? No, all Christians will experience transformation at the Rapture (1Co 15:51-52). God has promised all Christians deliverance from that outpouring of His wrath (1Th 1:10). [Note: See Charles C. Ryrie, Basic Theology, pp. 478-507, for further explanation of the four major premillennial views of the Rapture; and see Gerald B. Stanton, Kept from the Hour, for refutation of the partial rapture, the midtribulation rapture, and the posttribulation rapture views.]
Furthermore, it is not just the testing God promised to deliver them from but the "hour" of testing, the time in history during which these trials will come (cf. Joh 12:27). Beasley-Murray regarded the hour of testing as a designation of the trial itself rather than as a period of testing (cf. Mar 14:35). [Note: Beasley-Murray, p. 101.] Beale believed that this "hour" probably refers to the end of the church’s present experience of tribulation, just before Christ’s second coming. [Note: Beale, p. 290.]
The Greek word translated "testing" (peirasai) means to test to demonstrate the quality of a thing, not to purify its quality. This hour of testing will involve the "whole world" (Gr. oikoymenes, the inhabited earth), not just a local area. Its purpose is to demonstrate the quality of those who "dwell upon the earth." This term refers to earth-dwellers as contrasted with heaven-dwellers, the unsaved as contrasted with Christians. [Note: See Thomas D. Ice, "The Meaning of ’Earth Dwellers’ in Revelation," Bibliotheca Sacra 166:663 (July-September 2009)350-65.] As with the promises given to the other churches in chapters 2 and 3, this one is applicable to all Christians, not just the original recipients of the letter. [Note: See Stanton, pp. 46-50, 108-37; and Jeffrey Townsend, "The Rapture in Revelation 3:10," Bibliotheca Sacra 137:547 (July-September 1980):252-66.]
Rev 3:10 appears at first reading to be another inducement to remain faithful to the Lord (cf. Rev 2:10 c, 25; Rev 3:4). The implication may appear to be that if a Christian denies Christ (Rev 3:8) he or she will not participate in the Rapture. However other Scriptures make it clear that God will catch up all Christians, faithful and unfaithful, at the same time (1Co 15:51-52; 1Th 1:10; 1Th 4:16-17; 1Th 5:9). We must therefore look for another explanation.
Since the whole Philadelphia church was faithful (Rev 3:8) Rev 3:10 is probably not an inducement to remain faithful. It seems instead to refer to a blessing the whole church could anticipate. The verse seems intended to comfort the whole church rather than to challenge unfaithful or potentially unfaithful Christians.
"The words in this verse must be looked upon as a statement after the fact rather than a conditional statement, somewhat similar to the words, ’Because thou hast obeyed my voice,’ in Gen 22:18." [Note: Chitwood, p. 98.]
"Probably the most debated verse in the whole discussion about the time of the Church’s rapture is Rev 3:10." [Note: Gundry, p. 54.]
Gundry believed that God will fulfill the promise of this verse at the Rapture, but he believed the Rapture will occur at the end of the Tribulation (the posttribulation view). He believed the Lord will come for His saints, meet them in the air, and descend with them to the earth immediately. [Note: Ibid., p. 159.] Townsend’s article, just cited, refuted Gundry’s interpretation of this verse. The Rapture and the Second Coming cannot occur back to back but must be separated by the seven-year Tribulation. [Note: See Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, pp. 176-91.]
"It is exemption from the period of time that is promised. By implication, this deliverance will coincide with Christ’s return mentioned in the very next verse: ’I will come soon’ (Rev 3:11). Believers on earth will meet the Lord in the air and thus escape the hour of trial . . . One cannot make good sense out of Rev 3:10 otherwise. The statement does not refer directly to the rapture. What it guarantees is protection away from the scene of the ’hour of trial’ while that hour is in progress. This effect of placing the faithful in Philadelphia (and hence, the faithful in all the churches; cf. Rev 3:13) in a position of safety presupposes that they will have been removed to another location (i.e., heaven) at the period’s beginning. . . .
"Because this period of tribulation will immediately precede the coming of the Lord to earth in power and great glory (cf. Mat 24:29-30), and because the generation to whom John wrote these words has long since passed away, Philadelphia’s representation of not just the other six churches of Asia but also of the church universal throughout the present age is evident . . ." [Note: Thomas, Revelation 1-7, pp. 288, 289. See also Showers, pp. 208-18.]
Other New Testament passages also teach a pretribulation Rapture (e.g., Joh 14:3; 1Co 15:51-52; 1Th 1:10; 1Th 4:16-17; 1Th 5:9).
Third, the Lord also promised to come quickly (Gr. tachy, soon; cf. Rev 1:1; Rev 1:7; Rev 2:16; Rev 22:7; Rev 22:12; Rev 22:20; 2Pe 3:8).
"This can hardly be His return to earth described in Rev 19:11-21, because this phase of His coming will be preceded by all the events described in chapters 6-18. A return to earth could not be characterized as ’soon’ by any stretch of the imagination. It is rather an imminent event that will come suddenly and unexpectedly (Walvoord). Only this nearness of the Lord’s coming to reward the faithful provides an effective motive to be tenacious (Alford; Moffatt)." [Note: Thomas, Revelation 1-7, p. 290.]
"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return." [Note: Showers, p. 149.]
Fourth, God promised that He will not just honor overcomers by erecting a pillar in their name in heaven, as was the custom in Philadelphia. He will make them pillars in the spiritual temple of God, the New Jerusalem (Rev 21:22; cf. Gal 2:9; 1Co 3:16-17; 2Co 6:16; Eph 2:19-22; 1Pe 2:4-10). [Note: For a study of the references to the temple in Revelation from a Reformed perspective, see Simon J. Kistemaker, "The Temple in the Apocalypse," Journal of the Evangelical Theological Society 43:3 (September 2000):433-41.]
"When Solomon built the temple following his ascension to the throne, he had a worker of brass from Tyre construct two massive pillars for the porch. Solomon named one of these pillars ’Jachin,’ meaning establish, and he named the other pillar ’Boaz,’ meaning strength (1Ki 7:13-21). The overcomers in Philadelphia were promised future positions with Christ which appear to be described by the meanings of the names given to these two pillars. The promise to the overcomers that they would ’go no more out’ refers to their fixed position as pillars in the temple; and with the two massive pillars in Solomon’s temple in view, saying that overcoming Christians will be placed in the position of pillars in the temple is the same as saying that these Christians will occupy sure, secure, firmly established positions of strength and power, positions which will be realized when they rule and reign as co-heirs with Christ in the [millennial] kingdom." [Note: Chitwood, p. 101. Cf. Overstreet, pp. 453-55.]
"In contrast to the fate of Eliakim [see comment on Rev 3:7], who was like a peg that gave way, and the buildings that perished in Philadelphia’s earthquakes, the victor is assured that his place in the city which comes down out of heaven is eternally secured." [Note: Beasley-Murray, p. 102.]
Fifth, Jesus Christ will identify with His faithful people. Since they have honored Him on earth He will acknowledge them in heaven (cf. Rev 2:17; Rev 14:1; Rev 19:12). Writing one’s name on something indicated ownership in John’s day, as it does now. In the ancient world columns often bore the names of conquerors. In the pagan world devotees of certain gods often wrote the name of their god on their forehead (cf. Exo 28:36). Scripture does not reveal Jesus Christ’s new name elsewhere. Perhaps this name is a symbol of His character, which overcomers can appreciate only when we see Him (cf. Rev 2:17; Rev 3:5). [Note: Swete, p. 58.]
"The threefold occurrence of onoma (’name’) is impressive and amounts to a threefold assurance of his identity with God." [Note: Thomas, Revelation 1-7, p. 293.]