Revelation 3:19

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Revelation 3:19 in Multiple Translations

Berean Standard Bible BSB

Those I love, I rebuke and discipline. Therefore be earnest and repent.

King James Version KJV

As many as I love, I rebuke and chasten: be zealous therefore, and repent.

American Standard Version ASV

As many as I love, I reprove and chasten: be zealous therefore, and repent.

Bible in Basic English BBE

To all those who are dear to me, I give sharp words and punishment: then with all your heart have sorrow for your evil ways.

Free Bible Version FBV

Those I love I correct and discipline. So be really sincere, and repent.

Geneva Bible 1599 GNV

As many as I loue, I rebuke and chasten: be zealous therefore and amend.

Young's Literal Translation YLT

'As many as I love, I do convict and chasten; be zealous, then, and reform;

World English Bible WEB

As many as I love, I reprove and chasten. Be zealous therefore, and repent.

Noah Webster Bible WBS

As many as I love, I rebuke and chasten: be zealous therefore, and repent.

Douay-Rheims 1899 DRV

Such as I love, I rebuke and chastise. Be zealous therefore, and do penance.

Translation for Translators T4T

Since I rebuke and correct all those whom I affectionately love, earnestly stop your sinful behavior.

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Berean Amplified Bible — Revelation 3:19

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Word Study

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Revelation 3:19 Interlinear (Deep Study)

BIB

GRK εγω οσους εαν φιλω ελεγχω και παιδευω ζηλωσον ουν και μετανοησον

εγω egō G1473 I/we Pron-1NS

οσους hosos G3745 just as/how much K-APM

εαν ean G1437 if COND

φιλω phileō G5368 to love Verb-PAS-1S

ελεγχω elegchō G1651 to rebuke Verb-PAI-1S

και kai G2532 and Conj

παιδευω paideuō G3811 to instruct Verb-PAI-1S

ζηλωσον zēloō G2206 be eager Verb-AAM-2S

ουν oun G3767 therefore/then Conj

και kai G2532 and Conj

μετανοησον metanoeō G3340 to repent Verb-AAM-2S

Greek Word Study

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Greek Word Reference — Revelation 3:19

εγω egō G1473 "I/we" Pron-1NS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

οσους hosos G3745 "just as/how much" K-APM

This Greek word means 'just as' or 'how much', used to compare things, like in Matthew 14:36 and Mark 3:10. It shows equality or similarity between two things.

Definition: ὅσος, -η, -ον, correlat. of τοσοῦτος, how much, how many, how great, how far, how long, as much as, etc. (= Lat. quantus); __(a) of number and quantity: m. pl., Mat.14:36, Mrk.3:10, Rom.2:12, al.; n. pl., Mat.17:12, Mrk.10:21, Luk.11:8, al.; πάτνες (πάντα) ὅ., Mat.13:46, Luk.4:40, al.; before οὗτοι (ταῦτα), Rom.8:14, Php.4:8; with indic., Mrk.6:56, Rev.3:19; with subjc. Mrk.3:28, al.; ὅ. ἄν, Mat.18:18, Jhn.11:22, al.; __(b) of measure and degree: Mrk.3:8, Luk.8:39, Act.9:13; in compar. sent., ὅσον before μᾶλλον, Mrk.7:36; καθ᾽ ὅσον, with compar.. Heb.3:3; before τοσοῦτο, Heb.7:20; οὕτως, Heb.9:27; τοσαύτῳ, with compar. before ὅσῳ, with compar., Heb.1:4; ἐφ᾽ ὅσον, inasmuch as, Mat.25:40, 45 Rom.11:13; __(with) of space and time: Rev.21:16; ἐφ᾽ ὅσον, as long as, Mat.9:15, 2Pe.1:13; ἐφ᾽ ὅ. χρόνον, Rom.7:1, 1Co.7:39, Gal.4:1; ἔτι μικρὸν ὅσον ὅσον, yet how very short a time, Heb.10:37 (LXX). (AS)

Usage: Occurs in 104 NT verses. KJV: all (that), as (long, many, much) (as), how great (many, much), (in-)asmuch as, so many as, that (ever), the more, those things, what (great, -soever), wheresoever, wherewithsoever, which, X while, who(-soever) See also: 1 Corinthians 7:39; Luke 8:39; Hebrews 1:4.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

φιλω phileō G5368 "to love" Verb-PAS-1S

This verb means to have a strong affection or love for someone or something, as seen in John 11:3. It describes a personal attachment or sentimental feeling towards a person or object. The Bible uses this word to describe friendships and relationships.

Definition: φιλέω, -ῶ (φίλος), [in LXX: Gen.27:4, 9, al. (אָהַב), Gen.27:27, al. (נָשַׁק), La 1:2 (רֵעַ) Wis.8:2, al. ;] __1. to love (with the love of emotion and friendship, Lat, amare; v, SYN.): with accusative of person(s), Mat.10:37, Jhn.5:20; Jhn.11:3, 36 15:19 16:27 20:2 21:15-17, 1Co.16:22, Rev.3:19; ἐν πίστει, Tit.3:15; with accusative of thing(s), Mat.23:6, Luk.20:46, Jhn.12:25, Rev.22:15; with inf. (Isa.56:10; cf. Bl., § 69, 4), Mat.6:5. __2. to kiss: with accusative of person(s), Mat.26:48, Mrk.14:44, Luk.22:47 (cf. κατα-φιλέω).† SYN.: ἀγαπάω ω (which see), the love of duty and respect (AS)

Usage: Occurs in 21 NT verses. KJV: kiss, love See also: 1 Corinthians 16:22; John 21:17; Revelation 3:19.

ελεγχω elegchō G1651 "to rebuke" Verb-PAI-1S

To rebuke or correct someone, as Jesus did with the disciples in Matthew 18:15. It means to show someone their fault or error. This word is used in the Bible to describe confronting sin or wrongdoing.

Definition: ἐλέγχω [in LXX chiefly for יָכַח hi. ;] __1. in Hom., to treat with contempt. __2. to convict: with accusative, Mat.18:15 (RV, show him his fault), Tit.1:9; before περί, Jhn.8:46 16:8, Ju 15; pass., Jas.2:9. __3. to reprove, rebuke: 1Ti.5:20, 2Ti.4:2, Tit.1:13 2:15, Rev.3:19; pass., before περί, Luk.3:19; ὑπό, Heb.12:5 (LXX). __4. to expose: Eph.5:11; pass., Jhn.3:20, 1Co.14:24 (RV reprove, mg. convict), Eph.5:13 (RV, as 1 Co, l.with, of. AR on Eph.5:11; MM, Exp., xii; cf. ἐξ-, δια-κατ-ελέγχομαι).† SYN.: ἐπιτιμῶ, expressing simply rebuke, which may be undeserved (Mat.16:22) or ineffectual (Luk.23:40), while ἐλ. implies rebuke which brings conviction (see Tr., Syn., § iv) (AS)

Usage: Occurs in 18 NT verses. KJV: convict, convince, tell a fault, rebuke, reprove See also: 1 Corinthians 14:24; John 8:46; Hebrews 12:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

παιδευω paideuō G3811 "to instruct" Verb-PAI-1S

This verb means to teach, train, or discipline someone, as seen in Acts 7:22 and 1 Timothy 1:20. It involves educating and correcting others to help them learn and grow. The term is used to describe the process of teaching and guiding others.

Definition: παιδεύω (παίς), [in LXX chiefly for יָסַר ;] __1. as in cl., to train children, hence, generally, to teach, instruct: Act.7:22 22:3, 1Ti.1:20, Tit.2:12. __2. As in LXX (Psa.6:2, Pro.19:18, Wis.3:5, al., and for prob. ex. from π., see MM, xviii), to chasten, correct, chastise: Luk.23:16, 22, 2Ti.2:25, Heb.12:7, 10; of divine chastening, 1Co.11:32, 2Co.6:9, Heb.12:6, Rev.3:19.† SYN.: διδάσκω, q.v (AS)

Usage: Occurs in 13 NT verses. KJV: chasten(-ise), instruct, learn, teach See also: 1 Corinthians 11:32; Hebrews 12:6; Hebrews 12:7.

ζηλωσον zēloō G2206 "be eager" Verb-AAM-2S

To be eager means to have a strong desire or feeling for something, like being jealous or enthusiastic. In 1 Corinthians 12:31 and 14:1, it's about seeking something eagerly, while in Acts 7:9, it's about being jealous. This feeling can be positive or negative.

Definition: ζηλόω, -ῶ [in LXX chiefly for קָנָא pi. ;] __1. to burn with envy or jealousy, to be jealousy: absol., Act.7:9 17:5, 1Co.13:4, Jas.4:2 (R, mg., cf. Mayor, in l). __2. to seek or desire eagerly: with accusative of thing(s), 1Co.12:31 14:1 14:39 (cf. Sir.50:18, Wis.1:12); with accusative of person(s), 2Co.11:2, Gal.4:17; pass., Gal.4:18.† (AS)

Usage: Occurs in 10 NT verses. KJV: affect, covet (earnestly), (have) desire, (move with) envy, be jealous over, (be) zealous(-ly affect) See also: 1 Corinthians 12:31; Acts 7:9; James 4:2.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μετανοησον metanoeō G3340 "to repent" Verb-AAM-2S

To repent means to change your mind or purpose, especially about sin, and feel sorry for it. Jesus and his disciples preached repentance in Matthew 3:2 and 4:17.

Definition: μετα-νοέω, -ῶ [in LXX for נָחַם ni., 1Ki.15:29, Jer.4:28, al. ;] to change one's mind or purpose, hence, to repent; in NT (exc. Luk.17:3-4), of repentance from sin, involving amendment: before ἀπό, Act.8:22; ἔκ, Rev.2:21-22 9:20-21 16:11 (מִן שׁוּב); ἐπί, 2Co.12:21; absol., Mat.3:2 4:17 11:20 12:41, Mrk.1:15 6:12, Luk.11:32 13:3, 5 15:7, 10 16:30 17:3-4, Act.2:38 3:19 17:30 26:20 2:5, 16 2:21 3:3, 19; with inf., Rev.16:9; ἐν σάκκῳ κ. σποδῷ, Mat.11:21, Luk.10:13.† SYN.: μεταμέλομαι, q.v (AS)

Usage: Occurs in 32 NT verses. KJV: repent See also: 2 Corinthians 12:21; Mark 6:12; Revelation 2:5.

Study Notes — Revelation 3:19

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Context
Cross References
Revelation 3:19 Summary
Frequently Asked Questions
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Gill's Exposition on Revelation 3:19
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Matthew Poole's Commentary on Revelation 3:19
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Ellicott's Commentary on Revelation 3:19
Adam Clarke's Commentary on Revelation 3:19
Cambridge Bible on Revelation 3:19
Barnes' Notes on Revelation 3:19
Whedon's Commentary on Revelation 3:19
Sermons on Revelation 3:19

Context — To the Church in Laodicea

17You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked. 18I counsel you to buy from Me gold refined by fire so that you may become rich, white garments so that you may be clothed and your shameful nakedness not exposed, and salve to anoint your eyes so that you may see.

19Those I love I rebuke and discipline. Therefore be earnest and repent.

20Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in and dine with him, and he with Me. 21To the one who overcomes, I will grant the right to sit with Me on My throne, just as I overcame and sat down with My Father on His throne.

Cross References

	Reference	Text (BSB)
1	Proverbs 3:11–12	My son, do not reject the discipline of the LORD, and do not loathe His rebuke; for the LORD disciplines the one He loves, as does a father the son in whom he delights.
2	1 Corinthians 11:32	But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
3	Hebrews 12:5–11	And you have forgotten the exhortation that addresses you as sons: “My son, do not take lightly the discipline of the Lord, and do not lose heart when He rebukes you. For the Lord disciplines the one He loves, and He chastises every son He receives.” Endure suffering as discipline; God is treating you as sons. For what son is not disciplined by his father? If you do not experience discipline like everyone else, then you are illegitimate children and not true sons. Furthermore, we have all had earthly fathers who disciplined us, and we respected them. Should we not much more submit to the Father of our spirits and live? Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it.
4	Job 5:17	Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty.
5	Revelation 2:5	Therefore, keep in mind how far you have fallen. Repent and perform the deeds you did at first. But if you do not repent, I will come to you and remove your lampstand from its place.
6	Jeremiah 31:18	I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God.
7	Jeremiah 10:24	Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing.
8	2 Corinthians 7:11	Consider what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what vindication! In every way you have proved yourselves to be innocent in this matter.
9	Proverbs 22:15	Foolishness is bound up in the heart of a child, but the rod of discipline drives it far from him.
10	Proverbs 15:32	He who ignores discipline despises himself, but whoever heeds correction gains understanding.

Revelation 3:19 Summary

This verse means that God loves us so much that He wants to help us become the best version of ourselves, and sometimes that means correcting us or disciplining us when we do wrong. Just like a good parent, God wants us to learn from our mistakes and turn away from sin, as seen in Revelation 3:19. He wants us to be earnest and sincere in our repentance, and to make a real effort to change our ways, just like it says in 2 Corinthians 7:10. By doing so, we can experience the fullness of God's love and grace, and grow closer to Him in our relationship.

Frequently Asked Questions

Why does God rebuke and discipline those He loves?

God rebukes and disciplines those He loves because He wants them to turn away from sin and towards Him, as seen in Revelation 3:19, and also in Proverbs 3:12 where it says that the Lord disciplines those He loves.

What does it mean to be earnest and repent?

To be earnest and repent means to sincerely turn away from sin and towards God, as seen in Revelation 3:19, and to make a conscious effort to change one's ways, as encouraged in 2 Corinthians 7:10.

How can I know if I am being rebuked or disciplined by God?

You can know if you are being rebuked or disciplined by God if you are experiencing conviction or discomfort in your spirit, as the Holy Spirit works to guide you towards repentance, as seen in John 16:8 and Revelation 3:19.

Is God's discipline a sign of His anger or disappointment?

God's discipline is not a sign of His anger or disappointment, but rather a sign of His love and desire to see us grow and mature in our faith, as seen in Hebrews 12:6 and Revelation 3:19.

Reflection Questions

What areas of my life am I being rebuked or disciplined in, and how can I respond with repentance and obedience?
How can I cultivate a spirit of earnestness and humility in my walk with God, so that I am more receptive to His correction and guidance?
What are some ways that I can practically apply the principle of repentance in my daily life, so that I am constantly turning towards God and away from sin?
How can I balance the idea of God's discipline with the concept of His love and grace, and what does this say about His character and nature?

Gill's Exposition on Revelation 3:19

As many as I love I rebuke and chasten,.... The persons the objects of Christ's love here intended are not angels, but the sons of men; and these not all of them, yet many of them, even all who are

Jamieson-Fausset-Brown on Revelation 3:19

As many as I love, I rebuke and chasten: be zealous therefore, and repent. (Proverbs 3:11-12.) So Manasses (2 Chronicles 33:11-13). As many. All. 'And shalt thou be an exception?

Matthew Poole's Commentary on Revelation 3:19

I rebuke and chasten; elegcw kai paideuw the words may be translated, I convince and instruct, or deal with them as children; but it also signifies to chasten, and is so translated, ; we translate it learn, . By these words Christ lets this angel know, that although he had in this epistle dealt smartly with him, yet he had done it from a principle of love, as a father to a child, . Be zealous therefore, and repent; he adviseth him therefore to quit himself of his luke warmness, and to recover a warmth and zeal for God, repenting of his former coldness and negligence in his duty.

Trapp's Commentary on Revelation 3:19

19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. Ver. 19. As many as I love] q.d. Think not that I hate you, because I thus chide you. He that escapes reprehension may suspect his adoption. God had one Son without corruption, but none without correction. We must look through the anger of his correction to the sweetness of his loving countenance; as by a rainbow we see the beautiful image of the sun’ s light in the midst of a dark and waterish cloud. See more in my Treatise upon this verse, the second edition. And repent] So they did in likehhood; for Eusebius commends this Church as greatly flourishing in his time. Oh, the divine rhetoric and omnipotent efficacy of repentance, saith a divine. This is the rainbow, which if God seeth shining in our hearts, he will never drown our souls.

Ellicott's Commentary on Revelation 3:19

(19) I rebuke and chasten.—The first word is that used in the work of the Holy Spirit (John 16:8), and signifies to bring conviction; it is not empty censure. The second word signifies to educate by means of correction. The pronoun is emphatic, “I,” and calls attention to the fidelity of Christ’s love in comparison with the weak partiality seen in human love. (Comp. Hebrews 12:6.) Be zealous.—Or, be in a constant zealous state; and now, once for all, repent. (2°) Behold, I stand at the door, and knock.—It is difficult not to see an allusion in this image to Son 5:2-6. Perhaps, also, the memory of the first night spent by St. John with his Master and Friend (John 1:39) may have been strong in his mind. Indeed, the life of Christ on earth teems with illustrations which may well have suggested the image (Luke 10:38; Luke 19:5-6; Luke 22:11-13; Luke 24:29-30).

Adam Clarke's Commentary on Revelation 3:19

Verse 19. As many as I love] So it was the love he still had to them that induced him thus to reprehend and thus to counsel them. Be zealous] Be in earnest, to get your souls saved, They had no zeal; this was their bane. He now stirs them up to diligence in the use of the means of grace and repentance for their past sins and remissness.

Cambridge Bible on Revelation 3:19

19. As many as I love, I rebuke] The pronoun “I” stands emphatically at the beginning of the sentence—as it were, “My way with those I love (the word is a strong one, expressing affection, not simply charity), is to shew them their faults,” not to “prophesy smooth things,” and encourage the self-complacent temper that was destroying the Laodiceans. In every other case, the Lord has noted both the good and the evil in the Church, and generally the good first: here He does nothing but find fault, but He adds in effect, “Do not suppose from this that I do not love you.” The word “rebuke” is more often rendered “reprove:” see e.g. John 16:8; Ephesians 5:11; Ephesians 5:13 : its meaning here is exactly what we express by “working conviction of sin.”be zealous therefore, and repent] Shake off thy languid “lukewarm” temper: then thou wilt be able to start on a new life of righteousness.

Barnes' Notes on Revelation 3:19

As many as I love, I rebuke and chasten - Of course, only on the supposition that they deserve it.

Whedon's Commentary on Revelation 3:19

19. As many as I love—Imperfect as Laodicea’s character was, she was still Christian. She was not on a level with the paganism around her.

Sermons on Revelation 3:19

	Sermon	Description
	Accountability to God - Part 1 by Leonard Ravenhill	Leonard Ravenhill emphasizes the urgency of accountability to God, arguing that if believers truly believed in the imminent return of Jesus, their lives would reflect that belief t
	Holy Harmony - Part 1 by Elisabeth Elliot	In this sermon, the speaker emphasizes the importance of a holy harmony in our lives. He reflects on the difference that Jesus Christ has made in his own life and challenges the au
	David Wilkerson Prophecy - New York 1000 Fires by David Wilkerson	This sermon emphasizes the judgment of societies by God, warning of impending chastisement for turning away from righteousness and holiness. The speaker predicts a period of intens
	Trials and Afflictions by Bakht Singh	In this sermon, the preacher emphasizes the importance of rejoicing in faithfulness during trials and afflictions. He refers to 1 Peter chapter 4 verses 12-14, which encourages bel
	(I Want an Answer) Is Christianity Practical? by Stephen Olford	In this sermon, the speaker emphasizes the power of the spoken word of God. He explains that just as the energy of God's word created and sustains the physical world, it also has t
	Someone's Knocking at the Door by David Wilkerson	In this sermon, the preacher addresses the issue of profanity and the use of God's name in vain in everyday conversations. He emphasizes that these words are pervasive in society a
	Holines, Brokeness, Repentance, Grace by James MacDonald	In this sermon, the pastor emphasizes the importance of repentance and conversion in order to experience times of refreshing from the presence of the Lord. He highlights the need f