Him that overcometh will I make a pillar in the temple of My God.
The Philadelphian conqueror
I. The conqueror is to be a temple-pillar. Not an outside, but an inside pillar. The interior colonnades or double rows of tall pillars in some churches and temples are splendid beyond description. They are part of the vast fabric; not like those who minister there, going out and in, but standing immovable in their surpassing beauty. Such is the reward of the Philadelphian conqueror. An everlasting inhabitant and ornament of that sanctuary of which we read, “I saw no temple therein,” etc. They shall go no more out! Their home is the innermost shrine in the heaven of heavens. Like Jachin and Boaz (1Ki_7:15; 1Ki_7:21), there they stand for ever. II The conqueror is to be inscribed with glorious names. It is said of Christ that He has on His vesture and on His thigh a name written, “King of kings and Lord of lords.” It is said of the redeemed in glory that they have their Father’s name written on their foreheads (Rev_14:1); so here on these Philadelphian pillars are many names to be inscribed, each of them unutterably glorious. These inscriptions are written by Christ Himself: “I will write.” He engraves these names upon these temple-pillars, that they may be eternal witnesses to them in the glorious sanctuary. The inscriptions to be thus engraven are as follows:
1. The name of my God. This is the name which God proclaimed to Moses, the name which is the summary of His blessed character, as the God of all grace. What honour! To be the marble on which Jehovah’s name is carved, and from which it shall blaze forth in the eternal temple!
2. The name of the city of my God. Other pillars set up on earth by man have the names of deities, or kings, or warriors, or cities graven upon them. But this inscription excels all in glory.
3. My new name. This is the new name given by Christ, which no man knoweth save he who receiveth it. (H. Bonar, D. D.)
The Christians final triumph
I. The qualification insisted upon in the text. “Him that over-cometh.”
1. The term evidently implies a struggle and conflict.
2. The term “overcometh” implies daily advancement and success.
3. A third feature of the man who “overcometh” is perseverance. His religion is not the mere meteor of the moment, extinguished almost as soon as kindled. He will set his face like a flint against corruption; will “resist, even unto blood, the contradiction of sinners” against the Master he loves.
II. The promises addressed in the text to the victorious servants of the Redeemer.
1. The successful Christian shall be “made a pillar in the temple of his God.” In this world the servant of the Redeemer may be a mere outcast in society. Nevertheless, “he that overcometh shall be made a pillar in the temple of God.” That poor outcast, if a true servant of Christ, shall be stripped of his rags and wretchedness, and be raised as a pillar of ornament in the temple of the Lord. Great will be the changes of the last day: “the first shall be last and the last first.”
2. He “shall go no more out.” The sun of his joys shall never go down. The wellspring of his comforts shall never fail.
3. “I will write on him the name of My God.” In this world, it is possible that thesincere Christian may be perplexed, either by his own doubts of acceptance with God or by the suspicions and insinuations of others; but in heaven his acceptance and adoption will be no longer a disputable point. He shall be recognised by Him who has stamped him with His own name.
4. “I will write on him the name of the city of My God, which is New Jerusalem, which cometh down out of heaven from my God.” Even here it is “the city not made with hands” which theChristian seeks. And to that city he shall be exalted in heaven.
5. “I will write upon him My new Name.” (J. W. Cunningham.)
Fidelity rewarded
I. In heaven noble service. Believers are called in the epistles, even while they are on earth, “the temple of God.” But how often it is desecrated and defiled! Here the same image has a more glorious and fitting application to the perfect life of heaven. We seem to see the entire company of God’s servants fitly framed together into one vast, living temple; the polished stones brought from many distant parts. What worship there, where every stone has a tongue to praise, a heart to feel! But as, in examining a noble pile of building, the great whole distracts you, and you turn from it to look separately at single parts--a window, or an arch--so let us follow our heavenly guide, as, leading us through the “temple of His God,” He points our attention to one of its component parts, bids us observe the functions of a “pillar” in it. It is the office of a pillar to support, uphold, an edifice, and also to adorn it. A column, then, is a noble part of any building; noble because of its important function--to sustain within a small compass the weight of the spreading roof and arches; and noble also because there can be joined with this utility beauty of form and wealth of ornament. Then, too, a pillar is not something extraneous, introduced into a building for a temporary purpose, and then to be removed; but it is an essential part of it. So the servant whom Christ makes a pillar in God’s temple shall by that appointment become himself an actual part of heaven itself, bearing its glories up by the unwearied strength of his own hands, and adding to its beauty by his holiness and by the bright success attending all his toils. As a column has no wasted parts, but is so shaped that every atom bears its due proportion of the weight, or carries ornament in keeping with the beauties around it, so you are being moulded, by the Divine Workman who makes the pillars for that temple, in such wise that your energies will neither be left latent nor be overstrained, but developed to the full, and kept in joyous exercise, till you, in your place there, will become a very part of heaven, its beauty and blessedness augmented by the contribution of your pure delight. For the light of God will flash back reflected from the pillars there.
II. No last hours in heaven. This expressive image of a pillar is often applied, and justly, to the positions men occupy on earth. For men of high faculties do often find worthy scope for their powers--fill important posts with eminent success. The warrior who saves his country’s independence--what a noble pillar of its fortunes is he! Or the statesman, who develops its resources, and conducts it to greatness and renown--how fitly is he called a pillar of the state! When the great abilities needed for such high stations are employed in filling them, have we not all we covet, namely, noble faculties in noblest exercise? Well, forget if you will the failures and disappointments which attend such careers, yet will you say that such a lot is comparable to heaven? Look on a few years. A great funeral passes by--the pillar is broken. Out of his high place he goes, anddoes not return. Oh, what an abatement of pride to know that any day the stately column may fall prostrate in the dust! But he whom Christ makes a pillar in the temple of His God “shall go no more out.” His strength and beauty will never know decay.
III. Such service is the reward of victory here. For he whom Christ makes a pillar there, is “him that overcometh.” So that the temptations, the disappointments, the wretched weaknesses, all so harassing, and in such sad contrast to the bright light above, are not hostile to it, but co-operate towards it. The stability of heaven, so firm and glorious, is to be won only by patient endurance of earth’s changes and earnest conflict with its sins. So if you want to work for God there, with delightful ease, you must learn by hard effort here to use your hands skilfully for Him. The workman who does the hardest task with greatest ease has gained that dexterity only by years of strenuous toll. And so the servants who do God’s work with joyous ease in heaven, have all come out of great tribulation, and have by that hard discipline been schooled into their glorious proficiency, and only after a long, fierce conflict did they “overcome.”
IV. The double agency spoken of. “Him that overcometh”: the man must fight and conquer. “I will make him a pillar”: like a passive column, he is fashioned by another’s hand. Yes; both are true. We must act; not because God does not, but because He does. Christ, by the might and skill of His Divine hand, makes a pillar, not of the man who wishes and dreams, but of the man who overcomes. The blows of misfortune, which were so hard to bear and seemed so disastrous, were the strokes of His Divine chisel, educing beauty from deformity. The bitter deprivation of what they prized so much, and which excited such complaints, was the cutting away of what would have for ever disfigured God’s temple if it had remained. (T. M. Herbert, M. A.)
A pillar in the temple, the emblem of moral character
I. Here is the idea of sanctity.
II. Here is the idea of strength. God uses the good in the maintenance of His Church in the world, hence they must give their best sympathy, talent, and effort in its service. The good will be stronger in the temple above.
III. Here is the idea of permanence. In this life moral character in its higher mood is uncertain in continuance; it is beset by many enemies who would carry it out of the temple of God; but there it will be eternally amidst scenes of devotion and splendour.
IV. Here is the idea of inscription. In heaven moral character will be more God-like; it will be transformed by a vision of the Eternal. Every man’s life has some inscription on it, which is read by the world. Lessons:
1. That the good are consecrated to Divine uses in life.
2. That the good are to be morally useful in life. That the good should in their lives exhibit the name of God. (J. S. Exell, M. A.)
The promises to the victor
I. The steadfast pillar. Now, I take it that the two clauses which refer to this matter are closely connected. “I will make him a pillar in the temple of my God, and he shall go no more out.” In the second clause the figure is dropped; and the point of the metaphor is brought out more clearly. Here it cannot mean the office of sustaining a building, or pre-eminence above others, as it naturally lends itself sometimes to mean. For instance, the Apostle Paul speaks of the three chief apostles in Jerusalem and says that they “seemed to be pillars.” We cannot conceive of even redeemed men sustaining that temple in the heavens; and also, inasmuch as the promise here is perfectly universal, and is given to all that overcome. Now, the second of the two clauses which are thus linked together seems to me to point to the direction in which we are to look. “He shall go no more out.” A pillar is a natural emblem of stability and permanence, as poets in many tongues, and in many lands, have felt it to be. But whilst the general notion is that of stability and permanence, do not letus forget that it is permanence and stability in a certain direction, for the pillar is “in the temple of my God.” And whilst there are ideas of dignity and grace attaching to the metaphor of the pillar, the underlying meaning of it is substantially that the individual souls of redeemed men shall be themselves parts, and collectively shall constitute the temple of God in the heavens. The special point in which that perfection and transcendence are expressed here is to be kept prominent. “He shall go no more out.” Permanence, and stability, and uninterruptedness in the communion and consciousness of an indwelling God, is a main element in the glory and blessedness of that future life. Stability in any fashion comes as a blessed hope to us, who know the cause of constant change, and are tossing on the unquiet waters of life. Sometimes the bay is filled with flashing waters that leap in the sunshine; sometimes, when the tide is out, there is only a long stretch of grey and cozy mud. It shall not be always so. Like lands on the equator, where thedifference between midsummer and midwinter is scarcely perceptible, either in length of day or in degree of temperature, that future will be a calm continuance, a uniformity which is not monotony, and a stability which does not exclude progress. “He shall go no more out.” Eternal glory and unbroken communion is the blessed promise to the victor who is made by Christ “a pillar in the temple of my God.”
II. Now, secondly, notice the threefold inscription. The writing of a name implies ownership and visibility. So the first of the triple inscriptions declares that the victor shall be conspicuously God’s. “I will write upon him the name of my God.” There may possibly be an allusion to the golden plate which flamed in the front of the High Priest’s mitre, and on which was written the unspoken name of Jehovah. How do we possess one another? How do we belong to God? How does God belong to us? There is but one way by which a spirit can possess a spirit--by love; which leads to self-surrender and to practical obedience. And if--as a man writes his name in his books, as a farmer brands on his sheep and oxen the marks that express his ownership--on the redeemed there is written the name of God, that means, whatever else it may mean, perfect love, perfect self-surrender, perfect obedience. That is the perfecting of the Christian relationship which is begun here on earth. In the preceding letter to Sardis we were told that the victor’s name should not “be blotted out of the book of life.” Here the same thought is suggested by a converse metaphor. The name of the victor is written on the rolls of the city; and the name of the city is stamped on the forehead of the victor. That is to say, the affinity which even here and now has knit men who believe in Jesus Christ to an invisible order, where is their true mother-city and metropolis, will then be uncontradicted by any inconsistencies, unobscured by the necessary absorption in daily duties and transient aims and interests which often veils to others, and renders less conscious to ourselves, our true belonging to the city beyond the sea. The last of the triple inscriptions declares that the victor shall be conspicuously Christ’s. “I will write upon him My new name.” What is that new name? It is an expression for the sum of the new revelations of what He is, which will flood the souls of the redeemed when they pass from earth. That new name will not obliterate the old one--God forbid! It will do away with the ancient, earth-begun relation of dependence and faith and obedience. “Jesus Christ is thesame … for ever”; and His name in the heavens, as upon earth, is Jesus the Saviour. That new name no man fully knows, even when he has entered on its possession, and carries it on his forehead; for the infinite Christ, who is the manifestation of the infinite God, can never be comprehended, much less exhausted, even by the united perceptions of a redeemed universe, but for ever and ever more andmore will well out from Him. His name shall last as long as the sun, and blaze when the sun himself is dead. (A. Maclaren, D. D.)
