Overcomer's Promises

[Rev. 2:7] He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of G-d.
[Each church is promised that Y’Shua will reward everyone who conquers. The word conquer or overcometh is a military term. It suggests that the Believers life, involves a struggle against anyone and anything that saps the Believers life of all that gives it strength and power.
Encouragement to those who were over comers, and refused to involve themselves with the pagan meals and practices, by telling them that they shall eat of the tree of life in paradise.]
[2:11] He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
[The second death - "the lake of fire," the death in life of the lost, as contrasted with the life in death of the saved. Our first death happens when we take our last breath on earth. The second death comes to impenitent sinners at the Final Judgment.]
[2:17] He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
[To eat - omitted in the three oldest manuscripts. The hidden manna - the heavenly food of Israel, in contrast to the idol-meats (v. 14). To those who stand firm against both persecution and false teachings the L-rd promise to give some of the hidden manna.
A pot of manna was laid up in the Holy Place "before the testimony." The allusion is here to this: probably also to the L-rd's discourse (John 6:31-35). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Messiah in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Messiah Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Messiah's own hidden food on earth, John 4:32, 34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Messiah is everlasting: an incorruptible body and life for ever in Messiah at the resurrection. White stone - White is the color and livery of heaven. In ancient times a white stone was greatly prized, either as an amulet, especially if the name of some deity was engraved upon it, or as a mark of membership in a special group. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the beyond description name of G-d, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from G-d when needful.
"New" implies something altogether renewed and heavenly. The "new name" is Messiah's (compare 3:12, "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear; as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto G-d, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Messiah's people to the same sins. Receiveth it - namely, "the stone"; not "the new name"; see above. The "name that no man knew but Messiah Himself," He shall hereafter reveal to His people.]
[2:24] But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
[You . . . and . . . the rest - The three oldest manuscripts omit "and"; translate then, "Unto you, the rest." As many as have not - not only do not hold, but are free from contact with.
And which - The oldest manuscripts omit "and"; translate, "whosoever." The depths - These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of G-d; pretensions then expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan"; just as in Revelation 2:9, He says, instead of "the synagogue of G-d," "the synagogue of Satan." They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in those who professed to know "the depths of Satan." It is the prerogative of G-d alone to know evil fully, without being hurt or defiled by it. I will put - Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version. None other burden - save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In Acts 15:28,29, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the L-rd here refers.]
[26] And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
[And - implying the close connection of the promise to the conqueror that follows, with the preceding exhortation.
Overcometh – two rewards are promised to those who conquer: they will share in Y’Shua’s messianic rule over the nations, and to them Y’Shua will give the morning star. The expression is a metaphor announcing the dawn of a new day and the fulfillment of hope after the night of longing and expectation. John’s symbolism of mourning star is indicated at the very end of his book where the L-rd describes Himself as the bright morning star. In pledging to give this star to the conqueror, Y’Shua is pledging to give Himself.
Over the nations - at Y’Shua’s coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare Luke 19:17, "have thou authority the same word as here over ten cities."]
[2:27] And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
[From Psalms 2:8, 9. Rule - literally, "rule as a shepherd." In Psalms 2:9 it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The Spirit in this case sanctions the additional thought as true, that the L-rd shall mingle mercy to some, with judgment on others; beginning by destroying His Anti-Messiahian foes, He shall reign in love over the rest. "Y’Shua shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after "Shepherd" is used in Jeremiah 6:3, of hostile rulers; so also in Zechariah 11:16. As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron.
Even as I - "as I also have received of from My Father," namely, in Psalms 2:7-9. Y’Shua had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.]
[2:28] And I will give him the morning star.
[The morning star - that is, I will give unto him Myself, who am "the morning star" (22:16); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Numbers 21:17, Matthew 2:2). Compare Revelation 2:17, "I will give him . . . the hidden manna," that is, Myself, who am that manna (John 6:31-33).]
[3:5] He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
[Overcometh - all the symbols are included here with the emphasis on victory: If you conquer, you will be clothed like them in white robes.
White – it is not a dull white, but glittering, dazzling white. Compare Matthew 13:43. The body transfigured into the likeness of Messiah's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here. Raiment - Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Revelation 3:4); therefore the two are identical. Blot out . . . name out of . . . book of life - of the heavenly city. A register was kept in ancient cities of their citizens: and were erased upon death or the commission of a treasonous act. So those who have a name that they live and are dead (Revelation 3:1), are blotted out of G-d's roll of the heavenly citizens and heirs of eternal life; not that in G-d's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Revelation 13:8, 17:8, 20:12,15, 21:27, Exodus 32:32, Psalms 69:28, Daniel 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Revelation 20:15, 21:27, exhibits the book of the elect alone in the narrower sense, after the erasure of the others.
By the time of Daniel 7:10; 12:1, the theme had developed to include the idea of books being opened on the Day of Judgment. The idea of a divine register is found frequently in the NT; it is referred to by Y’Shua (Lk. 10:20), Paul in Phil. 4:3, and especially John, who often refers to such records, but says nothing about the manner in which they are kept.
I will confess his name – is a repletion of Y’Shua’s’ pronouncement in the Gospels that He would acknowledge those who acknowledge Him before others in Matt. 10:32; Lk. 12:8. The concluding words of the letter are thus a challenge to the readers to be faithful.]
[3:12] Him that overcometh will I make a pillar in the temple of my G-d, and he shall go no more out: and I will write upon him the name of my G-d, and the name of the city of my G-d, which is new Jerusalem, which cometh down out of heaven from my G-d: and I will write upon him my new name.
[The special reward promised to the one who conquers is addressed to the individual members of the church; I will make you a pillar in the temple – the idea of making the victor a pillar in His temple is clearly symbolic, for later in the book John will insist that there is no need for a temple in G-d’s city in 21:22. John is not in the slightest concerned to keep the details of one vision consistent with those of another. In each he is making a point with emphasis, and we should not try to dovetail one vision into the details of another. Apocalyptic imagery is sufficiently fluid to allow the figure of a temple in one vision and to dismiss it in another.
In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the L-rd. The city shall be all one great temple, in which the saints shall be not merely stones, as is the spiritual temple now on earth, but all well-known as pillars: immovably firm
Go no more out - The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in forever the elect, as to shut out the lost (Matthew 25:10, John 8:35; compare Isaiah 22:23, the type, Eliakim). They shall be priests forever unto G-d (Revelation 1:6). Write upon him the name of my G-d - as belonging to G-d in a peculiar sense (Revelation 7:3, 9:4, 14:1; and especially Revelation 22:4), therefore secure. As the name of Jehovah ("Holiness to the L-rd") was on the golden plate on the high priest's forehead (Exodus 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Revelation 13:16, 17), and on the harlot (Revelation 17:5; compare Revelation 20:4). Name of the city of my G-d - as one of its citizens (Revelation 21:2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Revelation 22:14). This was the city, which Abraham looked for. New Jerusalem - The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one". My new name - at present incommunicable and only known to G-d: to be hereafter revealed and made the believer's own in union with G-d in Messiah. Messiah's name written on him denotes he shall be wholly Messiah's. New also relates to Messiah, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom - not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man.]
[3:21] To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
[Sit with me in my throne – The concluding promise belongs to the coming age and is limited to those who conquer, that is, to those who win in the struggle against self-indulgence, self-confidence, and self-satisfaction. The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love.
Throne - symbolism signifies royal honor – and a place with Y’Shua is the highest honor conceivable for a Believer.Even as I also - Two thrones are here mentioned:
1. His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save G-d, and the G-d-man Messiah Y’Shua, for it is the incommunicable prerogative of G-d alone;
2. The throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (1 Corinthians 6:2).
The transfigured elect Church shall with Messiah judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the
L-rd's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai.]
[3:22] He that hath an ear, let him hear what the Spirit saith unto the churches.
[In the final verse we hear for the seventh and last time the exhortation: hear what the Spirit saith. The message to each church is at the same time a message to all churches. The seven churches provide examples of the kind of things that can go wrong in any church. These are the danger of losing the love that one had at first (Ephesus), fear of suffering (Smyra), doctrinal compromise (Pergamum), moral compromise (Thyatira), spiritual deadness (Sardis), failure to hold fast (Philadelphia), and lukewarmness (Laodicea).]