Revelation 3:7-13 – “…of My God”



reproduced from Salvation on the Line, Volume II

“And to the angel of the [assembly] in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this: ‘I know your deeds. Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you. Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. I am coming quickly; hold fast what you have, so that no one will take your crown. He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. He who has an ear, let him hear what the Spirit says to the [assemblies].’”

Significant promises are made to those of the assembly at Philadelphia by Yeshua the Messiah (Revelation 3:7-11).[1] Resultant of the faithfulness that the Philadelphian Believers have demonstrated, Yeshua promises them significant rewards:

“The one who overcomes, I will make him a pillar in the Temple of My God, and he will never leave it. And on him I will write the name of My God and the name of the city of My God—the New Jerusalem, which comes down out of heaven from My God—and My own new Name” (Revelation 3:12, TLV).

Revelation 3:12 employs the possessive pronoun “My” a total of four times, in reference to the relationship that Yeshua the Son has to God the Father:

  • tō naō tou Theou mou; “the temple of My God”
  • to onoma tou Theou mou; “the name of My God”
  • to onoma tēs poleōs tou Theou mou; “the name of the city of My God”
  • tēs kainēs Ierousalēm hē katabainousa ek tou ouranou apo tou Theou mou; “the new Jerusalem, which comes down out of heaven from My God”

Why do we see the possessive pronoun “My” used four times? There is not a huge amount of discussion, if any at all, in most commentaries of the Book of Revelation on this. Yet, this issue can and does arise from those who hold to a low Christology of Yeshua being a created entity. Osborne is among the few who has said something about the presence of the possessive pronoun “My” in Revelation 3:12:

“The added… (tou theou mou, of my God) is significant. It is found four times in this verse alone. Elsewhere Jesus calls his Father ‘my God’ (cf. 2 Cor. 1:3; Eph. 1:3; Heb. 1:2-9; 1 Pet. 1:3, which mention ‘the God of our Lord Jesus Christ’) in the cry of dereliction (Mark 14:34 par. Matt. 27:46), at his resurrection (John 20:17), and in the letter to Sardis (Rev. 3:2). As in 3:2 (and 1:6, ‘his God’) the oneness between Christ and the Father is emphasized (as also in ‘my father,’ 2:27; 3:5, 21; or ‘his father,’ 1:6; 14:1).”[2]

There is hardly enough information in Revelation 3:12 and its employment of “My God,” to make a decisive declaration that Yeshua the Messiah cannot be integrated into the Divine Identity. There is enough information in Revelation 3:12 and its employment of “My God,” as opposed to “our God,” to recognize that Yeshua the Son and God the Father have a special relationship that no one else has. Further investigation of this relationship, and its various components and dynamics, is required. Revelation 3:12 requires it as much, as Yeshua speaks of “My new name” (to onoma tou to kainon). While a mystery to many people, Yeshua’s new name should be rightly associated with His return, the defeat of Israel’s enemies, and the establishment of His reign (cf. Revelation 19:11-21).


[1] The issue of the “synagogue of Satan” is addressed, in various parts of the author’s book Israel in Future Prophecy; the issue of “the hour of testing” is addressed in the author’s publication The Dangers of Pre-Tribulationism.

[2] Osborne, Revelation, 197.