And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
The Church in Philadelphia. 7 13
7. he that is holy, he that is true ] The same epithets are combined in Rev 6:10, where apparently they belong rather to the Father than the Son. In Mar 1:24, Joh 6:69 (according to the true reading), Christ is called “the Holy One of God,” and God’s “Holy Servant” (according to the probable rendering) in Act 4:27; Act 4:30: also “the faithful and true” in this book, inf. Rev 3:14 and Rev 19:11. “The Holy One” is used absolutely as a name of God in Job 6:10; Isa 40:25; Hab 3:3, and perhaps Hos 11:9, besides the phrase so frequent in Isaiah, and used by several other prophets, “the Holy One of Israel: ” and we have “the true God,” as opposed to idols, in 2Ch 15:3; Psa 31:5, (6); Jer 10:10; 1Th 1:9; 1Jn 5:20, and, without such opposition being specially marked, in Isa 65:16; Joh 17:3. Here the sense seems to be “He Who is the Holy One of God,” as opposed to those in Rev 3:9, who say that they are of the Holy people and are not.
he that hath the key of David ] From Isa 22:22. There the meaning is, that Eliakim shall be made ruler of the house of David, i.e. chief minister of the kingdom (2Ki 18:18 &c.), and that his will shall be final in all business of the kingdom. Here then in like manner Christ is described as Chief Minister in the Kingdom of God. But the promise in the next verse suggests that the image is not used in this general sense only: Christ says that He has the power of admitting to, or excluding from His Church, the power which He delegates (St Mat 16:19) to the rulers in His Church, but which none, not even they, can really exercise in opposition to His will.
Fuente: The Cambridge Bible for Schools and Colleges
And to the angel of the church in Philadelphia – See the notes on Rev 1:20.
These things saith he that is holy – This refers undoubtedly to the Lord Jesus. The appellation holy, or the holy one, is one that befits him, and is not infrequently given to him in the New Testament, Luk 1:35; Act 2:27; Act 3:14. It is not only an appellation appropriate to the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness always become us when we are addressed by a holy Redeemer.
He that is true – Another characteristic of the Saviour well suited to be referred to when he addresses people. It is a characteristic often ascribed to him in the New Testament (Joh 1:9, Joh 1:14, Joh 1:17; Joh 8:40, Joh 8:45; Joh 14:6; Joh 18:37; 1Jo 5:20), and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, and to determine our destiny.
He that hath the key of David – This expression is manifestly taken from Isa 22:22, And the key of the house of David will I lay upon his shoulder. See the passage explained in the notes on that place. As used by Isaiah, the phrase is applied to Eliakim; and it is not to be inferred, because the language here is applied to the Lord Jesus, that originally it had any such reference. The application of the same terms, says Prof. Alexander on Isa 22:22, to Peter Mat 16:19, and to Christ himself Rev 3:7, does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different applications. The language is what properly denotes authority or control – as when one has the key of a house, and has unlimited access to it; and the meaning here is, that as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority.
He that openeth, and no man shutteth, … – He has free and unrestrained access to the house; the power of admitting anyone, or of excluding anyone. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to tire admission or exclusion of anyone. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal salvation.
Fuente: Albert Barnes’ Notes on the Bible
Rev 3:7-13
Philadelphia.
Philadelphia–the patient Church
Philadelphia furnishes us with the exemplar of the patient church; the exercise and training of patience is its peculiar call, and the perfection of patience is its reward. This message is one of high commendation and encouragement; although in its own consciousness, and in the regard of others, the condition of the church might seem pitiful, even deserving of rebuke. Those who have a wide experience of Christian churches and a sympathetic spirit will know how Philadelphia felt. The consciousness of their feebleness was dominant. Their resources seemed insufficient for the demand made on them. Theirs was a great occasion, and a distressing inability to meet it; overtaxed energy, urgent necessity, and poor means; it was a burden which seemed more than life could bear. Even the Lords words of encouragement, Behold, I have set before thee an open door, appeared to bring with them a special aggravation. The prospects of service were unusually attractive; so much could be done if there were only the strength to do it. Former prayers were answered; the longed-for opportunity had come; men were eager for the gospel; the way to preach was lying open; Christ Himself was calling, and at this critical hour there was paralysing inability. This last feature of the description lends a peculiar pathos to the message. It must have been hard for the church to rid itself of the sense of sin in that it was doing, could do so little. The faculty of spiritual self-tormenting, so subtle, in many persons so deep-seated, thrives in sorrowful experiences like this. The Lords message supplies the comfort the church is in need of; corrects the error of its self-judgment. The whole meaning of the message is that to bear quietly may be as Divine a call as to hope largely, or to be enthusiastic in resolve. There is a discipline of disappointment, and that discipline must be borne. We are trained for future usefulness through pains and self-questionings, and the endurance of insufficiency. In all the clauses of this message we can read the endeavour to put heart into Philadelphia; the Lord gives Himself to awaken and sustain the self-respect of His troubled people. At first sight the images appear to lack tenderness; that is only because the tenderness is veiled in images of strength. A striking illustration of this feature of the message is in the title given to the Lord with which it opens, These things saith He that is holy, He that is true, He that hath the key of David, He that openeth and none shall shut, and that shutteth and none openeth. The peculiar affliction of Philadelphia was the occurrence of favourable opportunities for doing Christs work just when the church was at the far end of its possibilities. And the Lord says, I know all about that. It is one of the ironies of life that the occasion we have longed for, and in our enthusiasm ceaselessly but fruitlessly tried to make for ourselves, may come with no effort of ours at the very time we can do nothing. This, says the Lord of Truth, is no mockery of fate; it is of the Divine appointment. I have set before thee a door opened, and it shall continue open until you are able to enter in. You will enter in sooner than you think, and when your moment of invigoration comes, your strength will not be wasted in efforts to make the conditions favourable; you shall enter at once where I have prepared the way. Even in our times of waiting, we can often do a little; and all that little tells if the Lord has been beforehand with us. There is recognition, moreover, in the message, honourable recognition, of the actual achievement of the church. The faith had been kept; Christs name had not been denied. Philadelphia ranks with Pergamum, the martyr-church. And then there is promised to Philadelphia a public vindication of its fidelity, a vindication to which even its enemies shall bear hearty witness, Behold, I give of the synagogue of Satan, of them which say they are Jews, and they 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. They who had mocked the patience of the church in its affliction will not be able to withhold their admiration; they are drawn out of reluctant into willing acknowledgment that God had loved His suffering people. Thus does Christ encourage the patient church. As there is no trial harder than that of prolonged inactivity and wasting strength, so none has consolations loftier and more direct. The way of access to God is intended to lie all open to those so sorely tried. The Divine approval is set over against accusations of self, the taunts of the ungodly, and the ironies of life. And out of this should come a steadfastness holding fast to the end. A twofold reward is promised to Philadelphia; there is a promise for time, there is also a promise for eternity; and each is set before us as the direct result of the sore discipline through which the church has had to pass, according to those far-reaching words of James, the Lords brother, Let patience have its perfect work, that ye may be perfect and entire, lacking in nothing.
(1) There is the temporal promise. Because thou hast kept the word of My patience, I also will keep thee, etc. This church shall emerge from the general tribulation, having lost nothing of her virtue, with her sense of the Divine protection confirmed and justified. When the shews of things are passing away, and the strong-seeming are as children, the tried shall prove the trusty.
(2) There is also an eternal reward; and, as in some other of these messages, the eternal reward is not simply a personal blessedness, it is the high honour of being of service in the kingdom of God. He that overcometh, I will make him, etc. There is in this image a note of personal consideration, of that tenderness, veiled in strength, which marks the whole message. Just as the Lord draws from the enmity of the Jews occasion to assure Philadelphia that the most gracious promises made to Israel are hers, so He introduces a touch of local colour which reveals sympathy. The city of Philadelphia was exposed to earthquakes; its geological formation was of lava, with trap-dykes intervening, and earthquakes were common occurrences in the peoples experience. The walls were not to be trusted, but every day some mischance made them tremble and gape. The inhabitants were on the constant look-out for faults in the ground, and were always attending to their buildings. The image of an unshaken pillar would have a special meaning for men with such an experience; and the Church was to be such a pillar. Not only was there prepared for them a city of sure foundations; they were to be among the foundations. This was the destiny for which their discipline had fitted them; this was their reward. But the promise goes further; it is an inscribed pillar which is presented to our view. I will write upon him the name of my God, etc. Patience is the substruction of the godly character; on it may be reared all the graces of the heavenly life. It is a manly virtue, and needs but the touch of Christs finger to be transformed into a Divine grace. It is a social virtue, conspicuously commemorated in the city of God. It is an onward-looking virtue; our forward movements are founded on it; it has promise of the future, I will write on him My new name. (A. Mackennal, D. D.)
The address to Philadelphia
I. The introduction. Philadelphia was a city not far from Sardis, founded by Attalus Philadelphus, king of Pergamos, a few centuries before the Christian era. Its situation was upon the side of a mountain, which had a commanding view of a fertile and extensive country. It was a place of considerable importance in the time of the apostles. It is still populous, but in a mean condition. The character which Christ assumes to this church is, He that is holy, He that is true, He that hath the key of David, He that openeth and no man shutteth, and shutteth and no man openeth. It was needful that the church in Philadelphia should know that He was the Holy One, and consequently that a low degree of piety was not sufficient in His esteem. It was further needful to remember, that He was the True One, that is, the Truth, or the God of Truth, and consequently that sincerity of motive was required, as well as purity of conduct. Truth and holiness are inseparably allied. Every deviation from rectitude is a lie. The more specific aspect in which Christ appears before the church in Philadelphia is, He that hath the key of David, etc. This alludes to part of the representation of His person in the first chapter. The imagery, however, is more extended in its present application, and has a more extensive signification. He now represents Himself as having the key of the kingdom of heaven, upon the earth as well as in the invisible state.
II. The declaration. I know thy works. This is the usual commencement of these addresses. The declaration is, Behold, I have set before thee an open door, and no man can shut it. The Christians in Philadelphia are comforted with the assurance that the design of their enemies would not be permitted to succeed; that their cause would survive; and that many from that city would continue to enter into the Redeemers fold. That there are certain places and seasons in which the way is open for the spread of gospel truth, and others in which it is closed, the history of the church and daily observation and experience abundantly prove. Nor is it less evident that this depends not upon any peculiarity of circumstances in relation either to the church or to the world, but to causes uncontrollable by human agency and design. As a general rule, indeed, where means are most used, and the prayers of the churches are most directed, the door is eventually thrown open; but occasionally all such efforts become ineffectual, and a door unexpectedly and unsolicited is opened in another direction. Sometimes a wide door is suddenly closed, and at other times a narrow door is opened wide. The prosperity which attends the preaching of the word in some places, and the discouragement in others, are not to be attributed to the different gifts and graces of men, so much as to the sovereign pleasure of Him who has the key of David, who openeth and no man shutteth, and shutteth and no man openeth. Usefulness often depends upon a wise and prayerful observation of times and seasons, as much as upon actual labour. Many have succeeded by a readiness to discern and avail themselves of an opened door; and many, with greater energy and zeal, have failed, from striving to keep open a door which He has closed.
III. The commendation, For thou hast a little strength, and hast kept My word, and hast not denied My name. The strength of this church was small, but it was strength of the right kind. The strength of a church does not consist in worldly wealth, or wisdom, or power, but in its fidelity to the word and profession of the name of Christ. This strength is termed little, not with an intention to censure, so much as to show what a little strength of this kind can effect against the united powers of earth and hell, and how greatly a little of such strength is prized by Him that is holy and true. Nevertheless, it may be designed by this epithet to teach us, that even such strength, under such circumstances, is small in comparison of that which from the full exercise of faith and prayer might and ought to be attained.
IV. The threatening. This is addressed, through the church, to a party which professed to be the true church, and the only objects of Divine favour. Behold, I will make them of the synagogue of Satan, which say they are Jews and are not, etc. The Jews, here referred to, opposed Judaism to Christianity. The name of Jew was far greater, in their esteem, than that of Christian.
V. The promise. This is to the whole church, Because thou hast kept the word of My patience, etc.
VI. The Admonition. Behold I come quickly: hold that fast which thou hast, that no man take thy crown.
VII. The application. A pillar is a needful as well as an ornamental part of a spacious building. It was so in the Jewish temple. It is the symbol therefore of a secure and prominent place in the temple of the new Jerusalem. It is not improbable that names were given to the pillars of the temple, and inscribed upon them. In 1Ki 7:1-51. we are told, that when Solomon set up the two main pillars of the porch, he called the name of one Jachin, and the other Boaz, both of which chiefly denoted stability. (G. Rogers.)
The words of Christ to the congregation at Philadelphia
I. A character to be adored.
1. Holy.
2. True.
3. Supreme. All the doors to human usefulness, dignity, and happiness, are at the disposal of Christ.
II. An energy to be coveted.
1. The energy of true usefulness.
2. The energy of loyal obedience.
3. The energy of true courage.
4. The energy of moral sovereignty.
5. The energy of Divine approval and protection.
III. A destiny to be sought.
1. A crown lies within their reach.
2. Divine security is assured.
3. Sublime distinction is promised. (D. Thomas, D. D.)
The church small in its temporal resources, but great in its fidelity to the name of Christ
I. This church was small in size, and poor in its temporal resources.
1. Its numerical power was small.
2. Its social power was small.
3. Its financial power was small.
II. This church was faithful to the word and name of Christ.
III. This church had opened to it many opportunities of extended usefulness. These openings are:–
1. Providential.
2. Welcome.
3. Progressive and useful.
4. Largely dependent upon the moral condition of the church.
IV. This church would be honoured by the subjugation of its enemies, and by a true recognition of the Divine love concerning it.
V. This church was to be favoured with the kindly guardianship of Christ in the hour of trial.
1. Times of trial will come upon the church.
(1) The extent of the trial.
(2) The time of the trial.
(3) The design of the trial.
2. In times of trial to the church, faithful souls shall be favoured with the Divine guardianship.
(1) This safety is Divinely promised.
(2) This safety is a recompense.
(3) This safety is welcome.
3. That a church may be poor in its temporal circumstances, and yet faithful to Christ.
4. That a church may be poor in its temporal circumstances, and yet vigorous in Christian enterprise.
5. That a church, poor in its temporal circumstances, but rich in faith, will experience the guardian care of Heaven. (J. S. Exell, M. A.)
True moral strength
I. Its connection with christ.
1. Christ recognises it.
2. Christ honours it.
3. Christ imparts it. Power over–
(1) Circumstances.
(2) Society.
(3) Temptation.
II. Its influence over error (verse 9). The general idea is, that false religion shall pay homage to the moral power of Christians. How is this done? The moral power of Christianity comes in contact with corrupt human nature in three forms:–
1. As a morality. It is a regulated system, and its laws commend themselves both to mans natural love of his own rights, and his natural love of his own interests.
2. As an institution. The mind must have worship, must have a dietary and a ritual of devotion. Christianity, as an institution, appeals to that.
3. As a theology. It is a system of belief, and thus appeals to mans craving after truth.
III. Its future reward.
1. Preservation.
2. Visitation.
3. Exaltation.
(1) Stability.
(2) Utility.
(3) Divinity. (Caleb Morris.)
He that hath the key of David.—
The key of David
The reference here is to Isa 22:22 : The key of the house of David will I lay upon his shoulder. This was said of Eliakim, who was thus set up as a type of a greater than himself–a greater than David. Eliakim was royal chamberlain, keeper of the house, like Joseph in Pharaohs palace. So Christ is represented as not only being the royal possessor of the house, but He also to whom the keeping of its gate was entrusted.
I. The key of Davids house. The palace is His, and He keeps the key of it, as the Father has given it to Him. He opens and shuts according as He will.
II. The key of Davids castle. Besides his palace David had a fort on Zion, which he took from the Jebusites–a stronghold against the enemy. So has our David a strong tower and fortress, into which we run and are safe.
III. The key of davids city. Yes, the key of Jerusalem, both the earthly and the heavenly.
IV. The key of davids treasure-house. That storehouse contains all we need. The unsearchable riches are here.
V. The key of Davids banqueting-house. (H. Bonar, D. D.)
Opened doors
I. Christ is the providence of our lives. What we call chances are not chances. The opportunities that come to us are God-given opportunities. The doors that open before us He flings wide open. The doors that are shut He bars and bolts.
II. It is ours to see the open door and enter in thereat. There is a certain significance in the very word Philadelphia, lover of man. This is a true designation of those that are pre-eminently workers among their fellow men, the type represented in this Epistle. He is one who sees the door that God opens, takes the key which God hands to him, enters in at the door, and takes charge of that which God has put before him. Such an one must have two qualities: power to perceive the opportunity, and the courage to avail himself of it; and these two qualities make what we call in secular forces genius. They are the foundation of the great successes of life.
III. Our epistle adds a comforting word, a word of promise. He shall be a pillar, etc. Observe that this promise is a promise, not to the great prophets, not to the men of transcendent spiritual genius, but to the faithful Christian workers, to men who love their fellow men.
1. They that thus gave themselves to Gods service shall become pillars in Gods Church. The reward which God gives for service is more service. What Christ says here to every man is this: If you will watch for your opportunity of service, and if you will be faithful in that service, though you have but little strength and are yourself of small account, you shall be a pillar in the temple of my God, you shall be the stay and strength of men less strong than you, you shall support the Church of Christ by your faith, here and hereafter.
2. They shall go no more out. I think, for the most part, that in this life, we in the Church flow as the drops of water flow that are on the very edge of the Gulf Stream. They are brought in perpetual contact with the greater waters of the Atlantic Ocean, and by the waves and currents flowing back and forth. Now they are without, and now they are within. A few sainted souls flow, as it were, in the very centre of the Gulf Stream, and know not the cold of the battling waves without. But, for the most part, we are half in the world and half out of it, and count ourselves almost saints if we are out of the world half the time. Now, Christ says this: not to the man of prayers and visions and special experience and the monastic life, but to him who will seize the opportunity for work, and with fidelity pursue it; he shall more and more find himself taken out from all contamination and evil life, he shall find himself more and more following in a current pure and healthful, until, when the end shall come, he shall go no more out for ever.
3. And on him I will write a new name–the name of my God, the name of the New Jerusalem, my new name. How is it that God writes names in human lives? A child is plucked out of the street and taken into a Christian family, and the father adopts him as his own, and gives him his own name; and in the nursery, in the school, in the business, in the household, in all the relations of life, father and mother are writing their own name in the life of their adopted child. And so the city of the New Jerusalem writes in the heart of every man who comes into allegiance to the kingdom of Christ a new name–the name of the kingdom of Christ. (Lyman Abbott, D. D.)
God opens doors
As one who sails along the Atlantic coast, exploring, comes to an indentation in the coast, and sets his sails toward it, and finds there is no opening there, and then, pushing out to sea again, sails along a little further, and comes to a second and a third, and at last reaches the Narrows, and pushes in between Staten Island and Bay Ridge, and enters the great bay, and sees the majestic waters of the Hudson River pouring down–as such an one has entered the door which God opened for all future commerce to go back and forth upon, so we sail in life, seeking our opportunity looking here, looking there, and coming at last to an open door. We call it a good chance; but God has made it for us, and it is of His purpose that we have found it. He sets before us our open doors. (Lyman Abbott, D. D.)
An open door for little strength
Thou hast a little strength. The words do not mean that the persecution had been so oppressive as well nigh to exhaust the church, so that it had only a little strength remaining. Rather they describe the condition of the church before the terrible trial came upon it. From the very beginning its ability had been but small. Yet small as its strength was, its members had stood firm in the face of cruel threatenings and alluring promises. And lo! as the reward of their steadfastness, the Lord declares that He has set before them an open door which no man could shut. That is to say, through the gateway of their fidelity, feeble as they were, they went under the leadership of Christ to a sphere of usefulness, which was peculiarly their own, and which no mortal could prevent them from filling. Thou hast but little strength. How many in all our congregations may be truly thus addressed? Now, I know few passages of Scripture more encouraging than this. For one thing it suggests to us that the having of but little strength is not a matter of which we need to be ashamed. If one has brought it upon himself by his own iniquity, then it may be a matter of disgrace; but if it come in the allotment of Gods providence, there is no moral reproach to be associated with it. Christ did not overlook the Church of Philadelphia, weak though it was. Is it not written, A bruised reed shall He not break, and the smoking flax shall He not quench? He giveth power to the faint, and to them that have no might He increaseth strength. The having of but a little strength may even come to be, in some respects, an advantage. For it is not a little remarkable that the two churches which received unqualified condemnation are those of Smyrna and Philadelphia, neither of which was strong; while on the other hand the severest reproof is addressed to the church of Laodicea, which any outsider would have spoken of as at once prosperous and influential. Thus we are reminded that where there is much strength there is also a disposition to trust in that; while, on the other hand, where there is conscious feebleness there is felt also the necessity of making application for the might of the Most High. But pursuing this line of thought a little farther we may see from my text that the having of only a little strength does not utterly disqualify us from serving the Lord. Feeble as they were, the Philadelphians had kept Christs word, and had not denied His name. They kept their loyalty to Him even in their weakness. And,it is possible for every one of us to do the same. If my strength is small, God does not require of me that which only a larger measure of power could enable me to perform. Wherever I am, it is enough if there I keep His word; and however limited be my resources, He asks no more than that I use all these resources in advancing the honour of His name. Still further, if we proceed upon this principle, nay text affirms that a wider sphere will be ultimately opened up to us. Fidelity always rises. It is, in fact, irrepressible; for when Christ says to it, Come up higher, no one can hold it down.
I. We may learn that usefulness is not the primary object of the Christians attention. Not what we can do for others, but rather what we are in ourselves, demands our first attention, for to do good to others we must first be good ourselves. Usefulness is to character what fragrance is to the flower. But the gardener does not make the fragrance his first or greatest aim. -Nay, rather his grand design is to produce a perfect flower, for he knows if he succeed in that, the fragrance will come of itself. In the same way the Christians first concern should be with his own character. To be holy is our primary duty, and through that we pass to usefulness.
II. But if these things are so, we have, as another inference suggested from this text, an easy explanation of the great usefulness of many who are in no wise noteworthy for strength. Few things are more commonly spoken of among men than the fact that the most successful soul-winners in the ministry are not always those who are most conspicuous for intellectual ability or argumentative power. In the same way you will sometimes find a church whose members are poor in this worlds goods, and not remarkable for that culture which modern circles have so largely deified, yet famous for its good works among the masses; and when you look into the matter you find the explanation in the consecrated characters and lives of those who are associated in its fellowship. They have sought their usefulness through their holiness, and not their holiness through their usefulness; and therefore it is they have had such signal triumphs.
III. Finally, if the principles which I have tried to deduce from this text are true, we see at once how such apparently opposite things as christian contentment and Christian ambition are to be perfectly harmonized. The full discharge of duty on the lower level opens the passage up into the higher. We see that illustrated in secular departments every day. If the schoolboy wishes to gain a high position as a man, he must be content, as long as he is at school, to go through its daily round, and perform in the best possible manner its common duties. The better he is as a scholar, the more surely will the door into eminence open for him as a man. But if he trifle away his time, if he despise what he calls the drudgery of education, and so leave school without having learned those things which he was sent thither to acquire, then there will be nothing for him in after life but humiliation and failure. Doors may open to him, but he will never be ready to enter one of them. Fretting over our weakness will not make things better, but it will prevent us from bringing anything out of the little strength we have. (W. M. Taylor, D. D.)
The open and shut door
Doors are of many kinds. Everything has its door leading into its own reserves, by which easy entrance is furnished, but, apart from which, they are inaccessible. Some ways of entrance are very narrow and restricted, others are relatively wide and open. We have each our door by which we are accessible, and also doors through which we have access to others. Human reason finds a wide door, but human sympathy and love a wider and deeper. What a door, then, Wisdom has, who is the maker and mother of us all.
I. But, though her children, we make our beginning outside the door of all things. We are born without the gate, laid very humbly at the door. We make our beginning in unconscious weakness. Behold, says the Father, I have set before thee an open door, which no man can shut. This is the birthright of our childhood. God with His universe stands at the gate of His child in the joy of expectation, waiting for the awaking of his intelligence to declare to him his blessedness of Being, and the greatness of his inheritance. Blessed is he that heareth me, watching daily at my gates, waiting at the posts of my door. But, to descend to particulars, we may ask, to what is there not, at the first, an open door set before us? Only by ignorance, folly, and abuse, the door of our physical inheritance is closed against us. Gods creatures are commissioned to befriend His children. To more than a sufficiency of worldly goods there is at first an open door. The hand of the diligent maketh rich, but he that dealeth with slack hand becometh poor. No less is there a fellowship of mind which seeks to awaken our observation and inquiry, and minister to our knowledge. And the door of communication with the fountain-sources of all light and power of mind is ever widening. Earth draws nearer to and more partakes of heaven, and heaven has more of earth as generation after generation is taken up. But to what social inheritance is there not an open door? We are born into families. If as youths we go forth from our first homes, it is only that we may be prepared as men to enter upon our own homes. But other worlds than earth, and higher life than is possible under nature is open to us, through the door that is set before us. The earth is neither prison-house, palace, nor true home for man. It is not an end, only a way, a marvellous thoroughfare to the Spiritual, the Infinite, and the Eternal. God has not opened up to us the kingdom of nature for our culture by means of our senses, and the kingdom of mind for the culture of thought, affection, and will, by the exercise of our souls, and kept His own door closed against us as His children. He has not doomed us to perish in the earth, much less appointed us to wrath, but to inherit all things, and live together with Him.
II. He who made us and laid us at the open door has anticipated our prayer, and made Himself the way of access and the door of entrance. We are too accustomed to think of Christ merely as the door of mercy for our souls, but not of health for our bodies; as the door to heaven when we are dismissed from earth, but not the door to all earthly treasures; as the door of access to God, but not the door of access to men. We forget that His kingdom is an universal kingdom, and His dominion everlasting; that He exercises no divided sovereignty; that He made all things and gave them the laws of their several existence. He is also the light of all our seeing. If the eye be single, the whole body will be full of light. And if we follow the light, we shall be led into all the ways of that hidden wisdom by which all things have been constituted and are kept in being. Having His spirit we stand in kindred relation to all things and all being; our minds possess a fellowship of nature with all thought in its impersonal diffusion and in its personal centres; our hearts are moved by a sympathy with the attractions, affinities, instincts, and personal affections which proclaim the drawing together of all things; whilst in our deepest nature is awakened a sense of our Divine childhood, which seeks and finds access to God.
III. But He who is the door to all things, and also the way to Himself, does not leave us to ourselves to find the door, but offers Himself as our guide, to lead us not only into His house, but also to conduct us to the feast His wisdom and love have prepared. He stands at the door and knocks for admission. He offers Himself for our acceptance.
IV. He who so graciously offers to be our guide that He may lead us into our inheritance, also warns us, lest slighting the opportunity of our day we should come to reject His aid, despise our birthright, and not knowing the time of our visitation, the things which belong to our peace should be for ever hidden from our eyes, and the door set open before us should be for ever closed against us. (W. Pulsford, D. D.)
Thou hast a little strength, and hast kept My word, and hast not denied My name.—
Commendation for the steadfast
The Philadelphian church was not great, but it was good; not powerful, but faithful. The Philadelphian saints, like the limpet, which has but little strength, stuck firmly to the rock, and they are commended for it. They had little strength, but they kept Gods word, and they did not deny His name.
I. A word of praise. I do not think that we should be Be slow in praising one another. There is a general theory abroad that it is quite right to point out to a brother all his imperfections, for it will be a salutary medicine to him, and prevent his being too happy in this vale of tears. Is it supposed that we shall cheer him on to do better by always finding fault with him? What had these Philadelphian believers done that they should be praised? Thou hast kept My word, and thou hast not denied My name. What does this mean?
1. Does it not mean, first, that they had received the word of God; for ii they had not heard it and held it they could not have kept it. It was theirs; they read it and searched it and made it their own. It is no small privilege so to be taught o! the Holy Ghost as to have a taste for the gospel, a deep attachment to the truths of the covenant.
2. Next, we may be sure that they loved the word of God. They had an intense delight in it. They appreciated it. They stored it up as bees store away honey, and they were as ready to defend it as bees are to guard their stores. They meditated upon it; they sought to understand it. More, however, is meant than simply loving the word, though that is no small thing.
3. It means that they believed it, believed it most thoroughly, and so kept it. I am afraid that there are great truths in Gods word which we do not intelligently believe, but take for granted.
4. Furthermore, in addition to the inner possession and the hearty belief of the truth, we must be ready to adhere to it at all times. That, perhaps, is the central thought here–Thou hast kept My word.
5. No doubt, also, it was intended in this sense–that they had obeyed the word of God.
II. A word of prospect. You have been faithful, therefore I will use you. You have been steadfast, therefore I will employ you. For a considerable period of human life, it may be, God does not give to all of us a field of usefulness. There are some to whom He early opens the gate of usefulness, because He sees in them A spirit that will bear the temptation of success; but in many other eases it is questionable whether they could bear promotion, and therefore the Lord permits them to be tried in different ways until He sees that they are found faithful, and then He puts them into His service, and gives them an opportunity of bearing witness for Him. You have been a receiver yourself until now, and that is well and good; but, now that you have become filled, overflow to others, and let them receive of your joy. How do I know that they will accept it? say you. I know it from this fact–that, as a general rule, the man that keeps Gods word has an open door before him. Gird up your loins and enter it. Rush to the front. Victory lies before you. God means to use you. The hour needs its man quite as much as the man needs the hour. The Lord help you to keep His word, and then to go in for public testimony.
III. A word of promise. Those who keep Gods word shall themselves be kept from temptation. The Lord returns into His servants bosoms that which they render to Him: He gives keeping for keeping. This is the Lords way of delivering those who keep His word: He shuts them away from the temptation that comes upon others. He seems to say, Dear child, since you will not go beyond my written word, you shall not be tempted to go beyond it. I will cause the enemies of truth to leave you alone. You shall be offensive to them, or they to you, and you shall soon part company. Or perhaps the text may mean that ii the temptation shall come you shall be preserved from it. The deliberately formed conviction that the word of God is the standard of our faith, and the unwavering habit of referring everything to it, may not deliver us from every error, but they will save us from that which is the nurse of every error–that is, the habit of trusting to our own understanding, or relying upon the understandings of our fellow-men. I value more a solid confidence in the word of God than even the knowledge that comes out o! it; for that faith is a saving habit, a sanctifying habit, in every way a strengthening and confirming and preserving habit. (C. H. Spurgeon.)
Gods Word in safe custody
I. They kept his word. Gods word, and not the traditions or commandments of men, is the only strength of the Church, and the only source of all true religion. By us, too, this word must be kept.
1. Intellectually. It is not a cunningly-devised fable, but the living word of the everlasting God, who cannot lie.
2. Affectionately. In religion we want not only glass windows that let in the light, but human hearts that are filled with love.
3. Practically. It has been well said that the life of a Christian is the best picture of the life of Christ.
II. They had not denied his name.
1. Infidelity denies Christs name.
2. Worldly-mindedness is a denial of Christs name.
3. Religious formality is a denial of Christs name.
4. Neglect of religious ordinances is also a practical denial of Christ. (W. G. Barrett.)
Perseverance in weakness
I. There are many things which render us faint and weary, sadly conscious of our little strength.
1. The power and force of temptation, the thought that I, the creature of a day, with a nature prone to sin, and pitted, before God and His angels, against Satan and the legions of evil. Oh, Christian, if at any moment the spirit of evil tempts thee, and thou art about to give way, bethink thee of the church of Philadelphia, having a little strength, yet keeping the word of her Lords patience, and not denying His name. Faint, yet pursuing! Let this be thy watchword in the fight. Rest not until the enemy has fled.
2. The Philadelphian church had kept the word of Her Lords patience. Affliction is very apt to exhaust the Christians little strength, so that he should lose patience and begin to doubt.
3. Another cause of discouragement is the coldness and unbelief of other Christians.
4. And then comes that which is so trying to all, to those who have escaped the above-mentioned temptations, to those even who have made great progress in the spiritual life–the sameness of religion. Over and over again the same work has to be done. We wanted to be quit of some, at least, of these old and troublesome tenants; but there they are still. We hoped to go on unto perfection, higher yet; and here we are still in the valleys, doing most undignified work, quite unworthy of our long experience and knowledge. It is very humiliating. But it is also uninteresting, and the want of interest discourages.
II. What are the remedies for this discouragement?
1. First, we may search out the promises of God made to His people in Holy Scripture, and therefore made to us. With this we may combine attentive meditation upon the person and character of the Lord Jesus. Most especially remarkable is His tenderness for the weak.
2. Then we must speak of the means of grace, prayer, reading Gods holy word, etc.
3. There is one thing which we must especially guard against, that is, impatience. We must not expect an immediate and perfect cure of all our spiritual weakness. We cannot, by any process, make one step between earth and heaven. Is it nothing to hold fast that we have? By and by He will come and relieve us. (W. Mitchell, M. A.)
I will make them of the synagogue of Satan come and worship before thy feet.—
Subjugation of the enemies of the gospel
I. The debasement of the enemies of Christ and of His people foretold. Haughty, presuming, and persecuting characters must be brought down. They shall one day be compelled to do honour to those whom they have ignorantly despised and cruelly tormented. They shall be irresistibly convinced that the objects of their cruel hatred were the objects of the infinite love of the Almighty Redeemer. Jesus can easily conquer His most potent adversaries and protect His weakest friends.
II. The distinguished privilege of real Christians shall be perceived by the agents of Satan. They shall know that I have loved thee. This is to know, that they are the most highly honoured, that they are inviolably secure, and that they shall be eternally blessed. To be loved by the adorable Immanuel is to be raised to the summit of honour, and to be interested in a source of never-failing felicity. The love of Jesus Christ to His people is the source of all their consolation in time, and the basis of all their hopes for immortality.
III. The redeemers approbation of the Philadelphian Church. Thou hast kept the word of my patience.
1. The doctrine of the gospel of Jesus Christ is fitly called the word of His patience, because it describes His persevering patience under the cruel persecutions of ungodly men–the fiery temptations of Satan. The patience of our blessed Lord in bearing, and in forbearing, is most amazing.
2. The commendation expressed in the text may refer to the patience which the Philadelphians had exercised in keeping the word of Christ whilst they had been enduring reproaches, and temptations, and afflictions. It requires more than an ordinary degree of patience to keep the word of the Redeemer when we are called to suffer for its sake. The stronger is our faith, the more lively is our hope, and the more lively is our hope, the more steady is our patience in waiting for promised blessings. Patience is the grace that preserves the tried and tempted Christian from yielding to despondency: it keeps his mind peaceful in the storms of adversity by counteracting the baneful influence of pride and unbelief in the heart, which tend to produce discontent and impatience under trying and distressing circumstances. Nothing more recommends the religion d Jesus Christ than the exercise of the grace of patience under severe trials and cruel reproaches.
IV. The promise by which our Lord encouraged the Philadelphians. I also will keep thee, etc. The Lord foresees all the seasons of persecution which His servants will experience upon earth. ( J. Hyatt.)
Because thou hast kept the word of My patience, therefore will I keep thee from the hour of temptation.
The happiness of being kept from the hour of temptation
As deliverance out of temptation is undoubtedly one of the greatest mercies that God vouchsafes His people in this world, so there is nothing that more enhances the greatness of the mercy than the critical time of Gods vouchsafing it. As in the vicissitudes of night and day, the darkness of one recommends the returns of the other, adding a kind of lustre even to light itself, so it is the hour of danger which sets a price and value upon the hour of deliverance, and makes it more properly in season.
I. There is a certain proper season, or hour, which gives a peculiar force, strength, and efficacy to temptation. Every fit of a burning fever is not equally dangerous to the sick person; nor are all hours during the distemper equally fatal. There is a proper time, sometimes called in scripture the day of temptation (Psa 95:8); sometimes the evil day (Eph 6:13); and sometimes the hour of temptation. A time in which temptation is infinitely more fierce and daring, more urgent and impetuous, than at other times.
II. By what means, helps, and advantages, a temptation attains its proper season or hour.
1. For that which is most remote, but yet the very source of all the mischief which the devil either does or can do to the souls of men; namely, that original, universal corruption of mans nature, containing in it the seeds and first principles of all sins whatsoever, and more or less disposing a man to the commission of them. For it is this which administers the first materials for the tempter to work upon, and without which it is certain that he could do nothing.
2. The next advantage is from that particular corruption, or sort of sin, which a man is most peculiarly prone and inclined to.
3. A third advantage towards the prevailing hour of a temptation, is the continual offer of alluring objects and occasions extremely agreeable to a mans particular corruption.
4. The fourth advantage, or furtherance towards the maturity or prevalent season of a temptation: which is the unspeakable malice and activity, together with the incredible skill and boldness of the tempter.
5. Over and above all this, God sometimes, in his wise providence and just judgment, commissions this implacable spirit to tempt at a rate more than ordinary. And this must needs be a further advantage towards the ripening of a temptation than any of the former.
6. A sixth advantage, by which a temptation approaches to its crisis or proper hour, is a previous, growing familiarity of the mind with the sin which a man is tempted to; whereby he comes to think of it with still lesser and lesser abhorrences, than formerly he was wont to do.
7. There is yet another way by which a temptation arrives to its highest pitch or proper hour; and that is by a long train of gradual, imperceivable encroaches of the flesh upon the spirit.
III. Some signs, marks, and diagnostics, whereby we may discern when a temptation has attained its proper season or hour.
1. When there is a strange, peculiar, and more than usual juncture and concurrence of all circumstances and opportunities for the commission of any sin, that especially which a man is most inclined to; then, no doubt, is the hour of temptation.
2. A second sign of a temptations drawing near its hour is a strange averseness to duty, and a backwardness to, if not a neglect of, the spiritual exercises of prayer, reading, and meditation. Now as every principle of life has some suitable aliment or provision, by which both its being is continued and its strength supported: so the forementioned duties are the real proper nutriment by which the spiritual life is kept up and maintained in the vigorous exercise of its vital powers.
3. The third sign that I shall mention of a temptations attaining its full hour or maturity, is a more than usual restlessness and importunity in its enticings or instigations. For it is the tempters last assault, and therefore will certainly be furious; the last pass which he makes at the soul, and therefore will be sure to be driven home.
Inferences:
1. That every time in which a man is tempted is not properly the hour of temptation.
2. That every man living, some time or other, sooner or later, shall assuredly meet with an hour of temptation; a certain critical hour, which shall more especially try what mettle his heart is made of, and in which the eternal concerns of his soul shall more particularly lie at stake.
3. That the surest way to carry us safe and successful through this great and searching hour of probation, is a strict, steady, conscientious living up to the rules of our religion, which the text here calls a keeping the word of Christs patience; a denomination given to the gospel, from that peculiar distinguishing grace which the great author of the gospel was pleased to signalise it for, above all other religions and institutions in the world, and that both by his precept and example. (R. South, D. D.)
Keeping and kept
We are not to suppose that these good souls in Philadelphia lived angelic lives of unbroken holiness because Jesus Christ has nothing but praise for them. Rather we are to learn the great thought that, in all our poor, stained service, He recognises the central motive and main drift, and, accepting these, is glad when He can commend.
I. The thing kept. This expression, the word of My patience, refers, not to individual commandments to patience, but to the entire gospel message to men. What does the New Testament mean by patience? Not merely endurance, although, of course, that is included, but endurance of such a sort as will secure persistence in work, in spite of all the opposition and sufferings which may come in the way. The man who will reach his hand through the smoke of hell to lay hold of plain duty is the patient man of the New Testament.
II. The keepers of this word. The metaphor represents to us the action of one who, possessing some valuable thing, puts it into some safe place, takes great care of it, and watches tenderly and jealously over it So thou hast kept the word of My patience. There are two ways by which Christians are to do that; the one is by inwardly cherishing the word, and the other by outwardly obeying it. Let me say a word about each of these two things. I am afraid that the plain practical duty of reading their Bibles is getting to be a much neglected duty amongst professing Christian people. I do not know how you are to keep the word of Christs patience in your hearts and minds if you do not read them. There never was, and there never will be, vigorous Christian life unless there be an honest and habitual study of Gods word. The trees whose roots are laved and branches freshened by that river have leaves that never wither, and all their blossoms set. But the word is kept by continual obedience in action as well as by inward treasuring. Obviously the inward must precede the outward. Unless we can say with the Psalmist, Thy word have I hid in my heart, we shall not be able to say with him, I have not laid thy righteousness within my heart.
III. Christ keeping the keepers of His word. There is a beautiful reciprocity. Christ will do for us as we have done with His word. Christ still does in heaven what lie did upon earth. Christ in heaven is as near each trembling heart and feeble foot, to defend and to uphold, as was Christ upon earth. He does not promise to keep us at a distance from temptation, so as that we shall not have to face it, but from means, as any that can look at the original will see, that He will save us out of it, we having previously been in it, so as that the hour of temptation shall not be the hour of failing. The lustre of earthly brightnesses will have no glory by reason of the glory that excelleth, and, when set by the side of heavenly gifts, will show black against their radiance, as would electric light between the eye and the sun. (A. Maclaren, D. D.)
Temptation consolidates character
When a hard winter sets in, and the earth is covered with a mantle of snow, and each little knot and spray in the hedgerow is encrusted with icicles, vegetation seems to be killed, and every green thing blighted. But it is not so. The genial forces of the earth are driven inward and work deep in her bosom. The snow mantle is doing for her what the fur mantle does for the human frame–concentrating and preserving the vital heat within. So it is in temptation: the time of temptation is a cheerless and dreary hour, when everything seems at a standstill, and the spiritual pulse can no longer be felt, it beats so faintly to the outward touch; but if the will is faithful and true, and the soul patient, the life is really concentrating itself, and rallying its forces within There have been moderate Christians, there have been shallow Christians, without very much temptation; but there never yet was a saintly Christian, never yet one who pressed so the higher summits of the spiritual life, never one whose banner bore the strange device Excelsior, who was not made the victim of manifold temptations. (Dean Goulburn.)
Times of trial
Times of general calamity and confusion have ever been productive of the greatest minds. The purest ore is produced from the hottest furnace, and the brightest thunderbolt is elicited from the darkest storm. (C. Colton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Epistle to the Church at Philadelphia.
Verse 7. He that is holy] In whom holiness essentially dwells, and from whom all holiness is derived.
He that is true] He who is the fountain of truth; who cannot lie nor be imposed on; from whom all truth proceeds; and whose veracity in his Revelation is unimpeachable.
He that hath the key of David] See this metaphor explained, Mt 16:19. Key is the emblem of authority and knowledge; the key of David is the regal right or authority of David. David could shut or open the kingdom of Israel to whom he pleased. He was not bound to leave the kingdom even to his eldest son. He could choose whom he pleased to succeed him. The kingdom of the Gospel, and the kingdom of heaven, are at the disposal of Christ. He can shut against whom he will; he can open to whom he pleases. If he shuts, no man can open; if he opens, no man can shut. His determinations all stand fast, and none can reverse them. This expression is an allusion to Isa 22:22, where the prophet promises to Eliakim, under the symbol of the key of the house of David, the government of the whole nation; i.e., all the power of the king, to be executed by him as his deputy; but the words, as here applied to Christ, show that He is absolute.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And to the angel of the church in Philadelphia write:
See Poole on “Rev 1:20“, See Poole on “Rev 2:1“. Of this Philadelphia we read no more in holy writ. We are told there were three cities of that name, one in Egypt, one in Syria, another in Phrygia, or in Mysia or Lydia, which is that here intended.
These things saith he that is holy; that is, the Holy One, Act 3:14.
He that is true; true to his word of promise or threatening.
He that hath the key of David; that is, the key of the house of David, mentioned Isa 22:22; the key of the church, which answered the temple, the house David designed for God: the use of the key is to open and shut, or make fast.
He that openeth, and no man shutteth; and shutteth, and no man openeth; who admits into the kingdom of heaven whom he pleaseth, and none can hinder him, and shutteth out of heaven whom he pleaseth. The house of David typified the church, the church containeth the number of those that shall be saved; Christ is here described as he who hath the sole and absolute power of saving and condemning whom he pleaseth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Philadelphiain Lydia,twenty-eight miles southeast of Sardis, built by AttalusPhiladelphus, king of Pergamos, who died A.D.138. It was nearly destroyed by an earthquake in the reign ofTiberius [TACITUS, Annals,2.47]. The connection of this Church with Jews there causes theaddress to it to have an Old Testament coloring in the imagesemployed. It and Smyrna alone of the seven receive unmixed praise.
he that is holyas inthe Old Testament, “the Holy One of Israel.” ThusJesus and the God of the Old Testament are one. None but God isabsolutely holy (Greek, “hagios,” separatefrom evil and perfectly hating it). In contrast to “thesynagogue of Satan” (Re 3:9).
trueGreek,“alethinos“: “VERYGod,” as distinguished from the false gods and from all thosewho say that they are what they are not (Re3:9): real, genuine. Furthermore, He perfectly realizesall that is involved in the names, GOD,Light (Joh 1:9; 1Jn 2:8),Bread (Joh 6:32), theVine (Joh 15:1); asdistinguished from all typical, partial, and imperfect realizationsof the idea. His nature answers to His name (Joh 17:3;1Th 1:9). The Greek,“alethes,” on the other hand, is “truth-speaking,””truth-loving” (Joh 3:33;Tit 1:2).
he that hath the key ofDavidthe antitype of Eliakim, to whom the “key,” theemblem of authority “over the house of David,” wastransferred from Shebna, who was removed from the office ofchamberlain or treasurer, as unworthy of it. Christ, the Heir of thethrone of David, shall supplant all the less worthy stewards who haveabused their trust in God’s spiritual house, and “shall reignover the house of Jacob,” literal and spiritual (Luk 1:32;Luk 1:33), “for ever,””as a Son over His own house” (Heb3:2-6). It rests with Christ to open or shut the heavenly palace,deciding who is, and who is not, to be admitted: as He also opens, orshuts, the prison, having the keys of hell (the grave)and death (Re 1:18). Thepower of the keys was given to Peter and the other apostles, onlywhen, and in so far as, Christ made him and them infallible. Whateverdegrees of this power may have been committed to ministers, thesupreme power belongs to Christ alone. Thus Peter rightly opened theGospel door to the Gentiles (Act 10:1-48;Act 11:17; Act 11:18;especially Ac 14:27, end). Buthe wrongly tried to shut the door in part again (Ga2:11-18). Eliakim had “the key of the house of David laidupon his shoulder”: Christ, as the antitypical David, Himselfhas the key of the supreme “government upon His shoulder.”His attribute here, as in the former addresses, accords with Hispromise. Though “the synagogue of Satan,” false “Jews”(Re 3:9) try to “shut”the “door” which I “set open before thee”; “noman can shut it” (Re 3:8).
shuttethSo Vulgateand Syriac Versions read. But the four oldest manuscriptsread, “shall shut”; so Coptic Version and ORIGEN.
and no man openethTwooldest manuscripts, B, Aleph, Coptic Version, andORIGEN read, “shallopen.” Two oldest manuscripts, A, C, and Vulgate Versionsupport English Version reading.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And to the angel of the church in Philadelphia write,…. Of the city of Philadelphia, [See comments on Re 1:11]; According to the Apostolical Constitutions m, one Demetrius was ordained bishop of this church by the Apostle John; but this is not to be depended on; nor is it known who this angel was: however, certain it is there was a church in this place in the “second” century, in the times of Ignatius, who wrote an epistle to it, and which then had a bishop or pastor over it, whom he mentions n, though not his name. And in the same century twelve Philadelphians suffered martyrdom at the same time Polycarp did o; and in the “third” century a church remained in this place; and also in the “fourth”, since a bishop of this church was in the council at Nice; and in the “fifth” century, a presbyter of Philadelphia was in the synod at Ephesus under Celestine; and in the “sixth” century, a bishop of this place assisted at the fifth synod at Constantinople; and in the “eighth” century, Stephen, bishop of the church here, was in the Nicene synod p; and there are now very many that bear the name of Christians of the Greek Church in this place q. This church is an emblem of, and represents the church in that period of time, in which will be the spiritual reign of Christ. Its name signifies “brotherly love”, which in this interval will be very remarkable; saints shall not envy, vex, and distress one another any more; they shall be one in the hand of the Lord, and among themselves. Love, which is now so cold, and so much wanting in our present Sardian church state, will be exceeding warm and fervent, and in its highest pitch in the Philadelphian state. The characters Christ here assumes point at the holiness of life, truth of doctrine, and purity of discipline, for which this church state will be distinguished: in this period of time an open door for the Gospel will be set; it will be preached in its power and purity, and; will be greatly succeeded; the fulness of the Gentiles will be brought in, and the Jews will be converted; hypocrites and formal professors will be discerned and detected; great honour and respect will be shown the church by all men; and this state will be an emblem and pledge of the new Jerusalem state, of which mention is made in this epistle, or the thousand years’ personal reign of Christ with all his saints:
these things saith he that is holy; which character not only agrees with Christ, as God, who is the Holy One of Israel, and equally glorious in holiness as his Father, but as man; his nature was free from original sin; his life from any actual transgression; his doctrines were pure and holy, and so were all his works, and all his administrations in each of his offices: and, as Mediator, he is the cause and author of holiness to his people; they are sanctified in him, and have their sanctification from him, and are sanctified by him: this character he chooses now to take, because he was sending an epistle to such as were lovers of holiness, and famous for it, both internal and external; so that while he describes himself, he points at persons, the members of churches in this interval:
he that is true; truly God, and truly man: true and faithful in the discharge of his several offices, and in the trust reposed in him, both of the grace and persons of the saints, and in what he undertook to do for them: he is truth itself, the truth of types, promises, and prophecies; and the sum and substance of all the truths of the Gospel; and is therefore to be depended on in every prediction and promise; and this title of Christ may have some view to the truth of doctrine which shall, in this period, prevail, and to the faithfulness and integrity of his people to his cause and interest:
he that hath the key of David; mention is made of David, because he was a type of Christ; and because from him Christ came according to the flesh, and whose throne he was to sit upon, in a spiritual sense; and because, in this period of time, the Jews are to be converted, who will seek the Lord their God, and David their king: and by the key of David is meant the key of the house of David; that is, the church of Christ, of which David’s house and family were a type: and this key is either the key of knowledge, or it is expressive of power and authority. Christ has the key of knowledge, he knows all the persons of his people, all their affairs, and what they do in his house, and how they behave there: he has the key of knowledge in the Scriptures, and gives it to his ministers. And it may also design his authority in his house and church, in fixing the ordinances of it, in bestowing gifts on men, and in dispensing the blessings of grace and goodness; this may have some regard to the pure discipline of this church, as well as to its light and knowledge in the doctrines of the Gospel. The Targum on Isa 22:22 interprets the key of the house of David, of , “the dominion” or “government of the house of David”.
He that openeth, and no man shutteth, and shutteth, and no man openeth; he opens the Scriptures, which are shut to a natural man, as he did in his own personal ministry, when here on earth, and now by his Spirit; and none can shut them, either men or devils, or hinder the spread of light and knowledge by them: he opens the door of the Gospel, and gives an opportunity to preach it, and liberty of mind and expression to his ministers, and a door of utterance to them, and of entrance for it into the hearts of men, which none can shut, or hinder: he opens the door of the church, which is himself, and lets in his sheep into the sheepfold, into a Gospel church state, and the ordinances of it; and he opens the door of heaven by his blood and righteousness, and gives his people liberty and boldness to enter into the holiest of all, and brings many sons to glory in spite of all the opposition of men and devils: on the other hand, when he pleases, he shuts up the Scriptures, and the eyes of men from seeing what is in them; he shuts up the door of the Gospel, and forbids the preaching of it in this and that place; and the door of heaven will be shut by him at the last day, when all called to the marriage of the Lamb are entered, and there will be no opening. This shows the sovereignty, power, and authority of Christ, and which he will exercise in this church state, see Job 12:14. A like phrase is in the Talmud r, , “when he shuts again, there is none that opens”.
m L. 7. c. 46. n Ignat. Epist. p. 39. Ed. Voss. o Euseb. Eccl. Hist. l. 4. c. 15. p Eccl. Hist. Magdeburg. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4. q Smith. Notitia, p. 143. r T. Bab. Sanhedrin, fol. 44. 2. Yalkut Simeoni, par. 2. fol. 70. 3.
Fuente: John Gill’s Exposition of the Entire Bible
| The Church in Philadelphia. | A. D. 95. |
7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 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. 10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13 He that hath an ear, let him hear what the Spirit saith unto the churches.
We have now come to the sixth letter, sent to one of the Asian churches, where observe,
I. The inscription, showing,
1. For whom it was more immediately designed: The angel of the church of Philadelphia; this also was a city in Asia Minor, seated upon the borders of Mysia and Lydia, and had its name from that brotherly love for which it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father and the brethren of Christ; but rather that it was its ancient name, on account of the love and kindness which the citizens had and showed to each other as a civil fraternity. This was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults.
2. By whom this letter was signed; even by the same Jesus who is alone the universal head of all the churches; and here observe by what title he chooses to represent himself to this church: He that is holy, he that is true, he that hath the key of David, c. You have his personal character: He that is holy and he that is true, holy in his nature, and therefore he cannot but be true to his word, for he hath spoken in his holiness and you have also his political character: He hath the key of David, he openeth, and no man shutteth; he hath the key of the house of David, the key of government and authority in and over the church. Observe, (1.) The acts of his government. [1.] He opens. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers; he opens a door of entrance, opens the heart; he opens a door of admission into the visible church, laying down the terms of communion; and he opens the door of admission into the church triumphant, according to the terms of salvation fixed by him. [2.] He shuts the door. When he pleases, he shuts the door of opportunity and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church-fellowship against unbelievers and profane persons; and he shuts the door of heaven against the foolish virgins who have slept away their day of grace, and against the workers of iniquity, how vain and confident soever they may be. (2.) The way and manner in which he performs these acts, and that is absolute sovereignty, independent upon the will of men, and irresistible by the power of men: He openeth, and no man shutteth; he shutteth, and no man openeth; he works to will and to do, and, when he works, none can hinder. These were proper characters for him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government.
II. The subject-matter of this epistle, where,
1. Christ puts them in mind of what he had done for them: I have set before thee an open door, and no man can shut it, v. 8. I have set it open, and kept it open, though there be many adversaries. Learn here, (1.) Christ is to be acknowledged as the author of all the liberty and opportunity his churches enjoy. (2.) He takes notice and keeps account, how long he has preserved their spiritual liberties and privileges for them. (3.) Wicked men envy the people of God their door of liberty, and would be glad to shut it against them. (4.) If we do not provoke Christ to shut this door against us, men cannot do it.
2. This church is commended: Thou hast a little strength, and hast kept my word, and hast not denied my name, v. 8. In this there seems to be couched a gentle reproof: “Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which I have opened to thee, yet is true grace, and has kept thee faithful.” True grace, though weak, has the divine approbation; but, though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giving glory to God. True grace, though weak, will do more than the greatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such.
3. Here is a promise of the great favour God would bestow on this church, Rev 3:9; Rev 3:10. This favour consists in two things:–
(1.) Christ would make this church’s enemies subject to her. [1.] Those enemies are described to be such as said they were Jews, but lied in saying so–pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worship God in spirit and in truth are the Israel of God; assemblies that either worship false gods, or the true God in a false manner, are the synagogues of Satan: though they may profess to be the only people of God, their profession is a lie. [2.] Their subjection to the church is described: They shall worship at thy feet; not pay a religious and divine honour to the church itself, nor to the ministry of it, but shall be convinced that they have been in the wrong, that this church is in the right and is beloved of Christ, and they shall desire to be taken into communion with her and that they may worship the same God after the same manner. How shall this great change be wrought? By the power of God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his church: They shall know that I have loved thee. Observe, First, The greatest honour and happiness any church can enjoy consist in the peculiar love and favour of Christ. Secondly, Christ can discover this his favour to his people in such a manner that their very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace of Christ, soften the hearts of their enemies, and make them desirous to be admitted into communion with them.
(2.) Another instance of favour that Christ promises to this church is persevering grace in the most trying times (v. 10), and this as the reward of their past fidelity. To him that hath shall be given. Here observe, [1.] The gospel of Christ is the word of his patience. It is the fruit of the patience of God to a sinful world; it sets before men the exemplary patience of Christ in all his sufferings for men; it calls those that receive it to the exercise of patience in conformity to Christ. [2.] This gospel should be carefully kept by all that enjoy it; they must keep up to the faith, and practice, and worship prescribed in the gospel. [3.] After a day of patience we must expect an hour of temptation; a day of gospel peace and liberty is a day of God’s patience, and it is seldom so well improved as it should be and therefore it is often followed by an hour of trial and temptation. [4.] Sometimes the trial is more general and universal; it comes upon all the world, and, when it is so general, it is usually the shorter. [5.] Those who keep the gospel in a time of peace shall be kept by Christ in an hour of temptation. By keeping the gospel they are prepared for the trial; and the same divine grace that has made them fruitful in times of peace will make them faithful in times of persecution.
4. Christ calls the church to that duty which he before promised he would enable her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty itself: “Hold fast that which thou hast, that faith, that truth, that strength of grace, that zeal, that love to the brethren; thou hast been possessed of this excellent treasure, hold it fast.” (2.) The motives, taken from the speedy appearance of Christ: “Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity, and to punish those who fall away; they shall lose that crown which they once seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of. The persevering Christian shall win the prize from backsliding professors, who once stood fair for it.”
III. The conclusion of this epistle, Rev 3:12; Rev 3:13. Here,
1. After his usual manner, our Saviour promises a glorious reward to the victorious believer, in two things:– (1.) He shall be a monumental pillar in the temple of God; not a pillar to support the temple (heaven needs no such props), but a monument of the free and powerful grace of God, a monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals have been. (2.) On this monumental pillar there shall be an honourable inscription, as in those cases is usual. [1.] The name of God, in whose cause he engaged, whom he served, and for whom he suffered in this warfare; and the name of the city of God, the church of God, the new Jerusalem, which came down from heaven. On this pillar shall be recorded all the services the believer did to the church of God, how he asserted her rights, enlarged her borders, maintained her purity and honour; this will be a greater name than Asiaticus, or Africanus; a soldier under God in the wars of the church. And then another part of the inscription is, [2.] The new name of Christ, the Mediator, the Redeemer, the captain of our salvation; by this it will appear under whose banner this conquering believer had enlisted, under whose conduct he acted, by whose example he was encouraged, and under whose influence he fought the good fight, and came off victorious.
2. The epistle is closed up with the demand of attention: He that hath an ear, let him hear what the Spirit saith unto the churches, how Christ loves and values his faithful people, how he commends, and how he will crown their fidelity.
Fuente: Matthew Henry’s Whole Bible Commentary
In Philadelphia ( ). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (op. cit., p. 392) “the Missionary City” to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. Ro 9-11). There are some 1,000 Christians there today.
The holy, he that is true ( , ). Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. H is ascribed to God in Rev 4:8; Rev 6:10 (both and as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27; Acts 4:30; 1John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that is verus as distinguished from verax (). So it is applied to God in 6:10 and to Christ in Rev 3:14; Rev 19:11 as in John 1:9; John 6:32; John 15:1.
He that hath the key of David ( ). This epithet comes from Isa 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Rev 5:5; Rev 22:16) has exclusive power in heaven, on earth, and in Hades (Matt 16:19; Matt 28:18; Rom 14:9; Phil 2:9; Rev 1:18). Christ has power to admit and exclude of his own will (Matt 25:10; Eph 1:22; Rev 3:21; Rev 19:11-16; Rev 20:4; Rev 22:16).
And none shall shut ( ). Charles calls the structure Hebrew (future active indicative of ), and not Greek because it does not correspond to the present articular participle just before (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” ( ) over against (present active participle, opening) though here some MSS. read (present active indicative, open).
Fuente: Robertson’s Word Pictures in the New Testament
Philadelphia. Seventy – five miles southeast of Sardis. The second city in Lydia. The adjacent region was celebrated as a wine – growing district, and its coins bore the head of Bacchus and the figure of a Bacchante. The population included Jews, Jewish Christians, and converts from heathenism. It suffered from frequent earthquakes. Of all the seven churches it had the longest duration of prosperity as a Christian city. It still exists as a Turkish town under the name of Allah Shehr, City of God. The situation is picturesque, the town being built on four or five hills, and well supplied with trees, and the climate is healthful. One of the mosques is believed by the native Christians to have been the gathering – place of the church addressed in Revelation. “One solitary pillar of high antiquity has been often noticed as reminding beholders of the words in chapter Rev 3:12 : ‘Him that overcometh will I make a pillar in the temple of my God. ‘” He that is holy [ ] . See on Act 26:10. Christ is called holy, Act 2:27; Act 13:35; Heb 7:26; in all which passages the word, however, is osiov, which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Agiov, the word used here, refers rather to separation from evil.
He that is true [ ] . See on Joh 1:9. Alhqinov is not merely, genuine as contrasted with the absolutely false, but as contrasted with that which is only subordinately or typically true. It expresses the perfect realization of an idea as contrasted with its partial realization. Thus, Moses gave bread, but the Father giveth the true bread [ ] . Israel was a vine of God ‘s planting (Psa 80:8), Christ is the true [ ] vine (Joh 14:1). The word is so characteristic of John that, while found only once in the Synoptic Gospels, once in a Pauline Epistle, and four times in the Epistle to the Hebrews, it occurs nine times in the fourth Gospel, four times in John’s First Epistle, and ten times in Revelation, and in every instance in these three latter books in its own distinctive signification.
The key of David. See on chapter Rev 1:18, and compare Isa 22:22. David is the type of Christ, the supreme ruler of the kingdom of heaven. See Jer 30:9; Eze 34:23; Eze 37:24. The house of David is the typical designation of the kingdom of Jesus Christ (Psa 122:5). The holding of the keys, the symbols of power, thus belongs to Christ as Lord of the kingdom and Church of God. See on Mt 16:19 : He admits and excludes at His pleasure.
No man shutteth [ ] . Read kleisei shall shut So Rev.
Fuente: Vincent’s Word Studies in the New Testament
1) “And to the angel of the church in Philadelphia write,” (kai to angelo tes en Philadelphia ekklesias grapson) “And to the messenger (pastor) of the church (congregation) in Philadelphia, write; a city of Lydia, on the banks of the Cogamus River, about 28 miles from Sardis. The term Philadelphia means “brotherly love.”
2) “These things saith he that is holy,” (tade legei ho hagios) “These things says (or speaks) the Holy one,” the one hating sin, Lev 20:26; Psa 22:3; Luk 1:35; Act 3:14.
3) “He that is true, he that hath the key of David,” (ho alethinos ho echonten klein David) “The true one, the one having (or holding) the key of David; the term true means one “genuine,” not false, not an impostor, Joh 14:6; Luk 1:32; Rev 19:11; Isa 22:22. The term “key” denotes administrative rights over a possession.
4) He that openeth, and no man shutteth,(hoanoigon kai oudeis kleisei) “The one opening and no one shall shut,” or close, Isa 22:22. Christ alone has the administrative rights in his kingdom work or to close out from it. Mat 7:21-23.
5) “And shutteth, and no man openeth,” (kai kleion kai oudeis anoigei) “And the one shutting and no one ,opening,” Mat 25:10 indicates some shall knock and cry for entrance into the marriage of the Lamb, but the door will have already been shut, Mat 25:11-13.
Fuente: Garner-Howes Baptist Commentary
THE CHURCH OF PHILADELPHIA
Rev 3:7-13
PHILADELPHIA is a city situated about seventy-five miles east of Smyrna, some fifteen miles southeast of Sardis; a mountainous and volcanic region, a region often disturbed also by earthquakes. And, yet, notwithstanding the fact that it was so unfortunately situated, and in spite of all the calamities which, in the process of time, have befallen the town, it remains today, as God declared it would, and is inhabited by about ten thousand people, mostly Turks.
Gibbon, the unbelieving historian, speaking of the conquest of these seven cities, by the Turks from 1312-1392, makes a wonderful admission touching the fulfilment of Gods Word. He says, In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelation; the desolation is complete and the Temple of Dianna, or the Church of Mary will equally elude the search of the curious traveler. The circus and three stately theaters of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the god of Mohammet, without a rival or a son, is invoked in the Mosques of Thyatira and Pergamos, and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. * * Among the Greek colonies and churches of Asia, Philadelphia is still erecta column in the scene of ruins.
Tradition declares that this column, belonging as it does to a building now used as a mosque, is the very house in which the Church of Philadelphia worshiped at the time when our Epistle was written to it and read in it. That is just what He that is holy, He that is true, He that hath the key of David, promised. Truly Prophecy is the mold of history. When God speaks of the things that shall come to pass, His words are more accurate than will be those of the historian whose pen makes record of the occurrences. It is supposed by those students of the Word who are en rapport with prophecy that the Philadelphian era is the one in which we now live, an era in which there is such an open door for service as the Church has never known; in which there is a faithful company who are keeping Gods Word, and who are themselves being kept of God; an era in which the Church presents much for Gods approval, but an era which is fast fading out into the Laodicean time of lukewarmness, self-sufficiency, empty profession, fleshly pride, and false security, on which the day of the Lord will break over the unthinking multitude who suppose themselves to be Christians, and are not.
But, for this morning, we have the pleasant task of studying the Church against which Christ uttered not one word of condemnation. Happy Church it ought to have been; and happy the church of the present hour that receives a like approval from the Son of God. What are its lessons to us?
TO THE FAITHFUL GOD OFFERS AN OPEN DOOR
These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it.
God is the Author of our opportunities.
Behold, I have set before thee an open door.
He does things with a generous hand. When He provides, there is no lack. When we meet men who complain that they would have been eminently successful in the world had they only enjoyed sufficient opportunities, we wonder at the impudence which charges against God failure in providing for them.
Orison Swett Marden says, The lack of opportunity is ever the excuse of a weak, vacillating mind. Opportunities! Every life is full of them. * * Existence is the privilege of effort; and when that privilege is met like a man, opportunities, to succeed along the line of your aptitude, will come faster than you can use them. If a slave like Fred Douglas can elevate himself into an orator, editor and statesman, when he did not own even his own body, who shall excuse his failure, by saying, God set before me no open door.
Austin Phelps says, Vigilance in watching opportunity; tact and daring in seizing upon opportunity; force and persistence in crowding opportunity to its utmost of possible achievementthese are the martial virtues which must command success.
And that which is true of the business and social world, is equally the truth of the religious world. The man who is thoroughly in earnest in his desire to do Gods work may face in any direction and he will find an open door before him. We often say of the active ChristianHe is so busy; has so much to do, and yet there are no more open doors about one member of the church than about another. The difference is, that what one ignores, another enters; what one closes by indisposition, or blindness, another pushes further ajar by taking possession. Talk of the want of open doors in a world like this where sin reigns, and its lost subjects touch us at every turn, and your very speech will prove the hollowness of your profession!
Paul says, When I came to Troas to preach Christs Gospel, and a door was opened unto me of the Lord, I had no rest in my spirit. And did Paul ever enter a city without finding an open door before him? Put him into the dungeon at Rome, and even there, God says, Behold, I have set before thee an open door. Ah, beloved! God, who is the Author of our opportunities, fills up, for every man, every hour.
There is a tide in the affairs of men, Which, taken at the flood, leads on to fortune; Omitted, all the voyage of their life Is bound in shallows and in miseries;And we must take the current when it serves, Or lose our ventures.
Tis never offered twice; seize, then, the hour When fortune smiles, and duty points the way;Nor shrink aside to scape the specter fear, Nor pause, though pleasure beckon from her bower;But bravely bear thee onward to the goal.
He is the Preserver of our privileges.
Behold, I have set before thee an open door, and no man can shut it.
There are people in the world who are always saying, that somebody else is responsible for their failures. I could have stood well in society, if that woman had not slandered me; I could have succeeded in business, if that man had not defrauded me; I could have had a liberal education, if only that old miser had loaned me the money; I could have been elected to office, if only the press had published the truth; I could have been an efficient servant in the church, if only the preacher had had adapted his sermons to my needs and conformed his conduct to my ideas. But God says the faithful cannot be defeated by man. I have set before thee an open door, and no man can shut it. God is right. Poverty tried to shut the door to prominence against Abraham Lincoln; plain breeding attempted the same; a homely face added its effort; ungainly manners did what they could; political enemies plied their evil arts in the same direction; professed friends misunderstood and maligned; the public press outraged him; the South anathamatized him; and Booth put a bullet through his body, and yet, the door was never shut. It was as true in the hour of his dying as it had ever been in the day of his living, that God was setting before him an open door, and no man could shut it. What was true in statesmanship for him, was true in Christian labors for Adoniram Judson. When God called him to the work of a foreign missionary, and opened before him Indias door, by much the greater majority of his own denominationthe Congregationalist tried to shut that door. When he became Baptist, through his study of the Bible, that people behaved no better. The English, who were in India to get gain, did their utmost to defeat his work; the natives opposed it and imprisoned him; the obduracy of human hearts held out against the Gospel for seven long years, and yet God was truthfully saying to Judson, Behold, I have set before thee an open door, and no man can shut it. And, through that door, Judson carried the Gospel to India.
Every church has before it an open door of privilege, which God is preserving for it; and if its membership is faithful, no man can shut it. Witness Spurgeons church in London; think of the day when the newspapers of that city published most scurrillous articles against its pastor, and employed its cartoons to cripple the work. Witness the early beginnings of George Muellers efforts, confronted by a multitude of critics. Witness the experience of the Plymouth Church, Brooklyn, when friend and foe alike seemed to oppose the brainy and big-hearted Beecher. Witness the beginnings of Moodys work in Chicago, subjected to the scoffs of the high and the scorn of the learned; and yet God was saying to the churches beginning in each instance, I have set before thee an open door, and no man can shut it.
Gods grace is stirred by good behavior.
For thou hast a little strength, and hast kept My Word, and hast not denied My Name.
Feebleness is no insuperable barrier to success. A little strengthkeeping the Word of God, and holding fast in the Name of Jesus, will come into such favor with God as means a fortune. The very denomination to which I belong was once a feeble folk, but with their little strength, they held faithfully to the Word of God and to the Name of Jesus Christ. Now the little one has become a thousand, and the small one a strong nation.
THE FAITHFUL ARE PROMISED CONQUEST OVER THE FALSE
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.
The faithful shall be opposed by the false. This excellent Church at Philadelphia was severely criticized, by those who called themselves Jews, for having admitted the dogs of Gentiles into its membership. The faithful Church of Christ will always find opposition from the world, and misjudgment and mis-statement from those who ought to be its friends. It was so in the early Church. Saul was but one of the thousands of persecutors.
The Caesars ordered the Christians heads off. Proconsuls looked after the execution of their order; with hot irons, flesh hooks, sharpened saws, pitch and torches, bears, lions, and mad bulls, they tormented, tore asunder, and consumed hundreds and thousands of the faithful. Is it to be expected, then, that the time should ever come when the world will not oppose the Church; when Satan will not set himself against them that serve the Son of God? No! No! If ye were of the world, the world would love its own, said Chirst, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. And again He said, Woe unto you, when all men shall speak well of you! The church that is faithful will easily remove that woe.
And yet, the false will come to the feet of the faithful.
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.
A few years since, I listened to a lecture on Savonarola by Dr. Gunsaulus, in which he gave a graphic description of that great preachers work in Florence, and of the oppositions he encountered from Lorenzo, the Magnificent. He told how Lorenzo attempted to buy off Savonarola with his gold coin, and how Savonarola gave it to the poor. He told how he sent a committee of very conservative and very eloquent gentlemen to counsel Savonarola to speak more smoothly, more in keeping with the times, and when this failed he sent his threats. But one day Lorenzo is dying, and he calls Savonarola into his presence, and says, What shall I do? Believe, says Savonarola, on the infinite grace of a forgiving God. I will, said Lorenzo. What else? Restore your ill-gotten gains! And the whole room shook with the thunder of Savonarolas tones. Lorenzo loved his ill-gotten treasures, and it was hard to give them up. But at last he said, I will, what else? Restore the liberties of Florence. And while much that Lorenzo had done could never be undone, Gunsaulus says, He knew that that was a command from a commanding soul that would be obeyed by the grace of God.
You can put a Savonarola on trial before a Lorenzo, a Paul on trial before a Felix, a church on trial before the world, but God will change it all about, and Lorenzo at last will come to Savonarolas feet, Felix will tremble under the Apostles words, and the world itself will bow down before the Church, for Christ hath said it, Behold, I will make them to come and worship before thy feet, and to know that I have loved thee. In fact, the prophecy of the future state of the Church fits with this same promise, for is it not written of the Head of the Churcheven Christ
He shall have dominion also from sea to sea, and from the river unto the end, of the earth.
They that dwell in the wilderness shall bow before Him; and His enemies shall lick the dust.
The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
Yea, all kings shall fall down before Him: all nations shall serve Him (Psa 72:8-11).
And yet this victory is not to be one of flesh over flesh; it is not to be a victory of man over man; no element of vengeance is to enter into it. A man who takes pleasure in merely defeating his fellows is not a Christian! But the true Christian, like Christ Himself, longs to see those who have opposed the Truth, conquered by it; longs to see those who have rebelled against God brought low in humility and repentance; and that is the promise.
THOSE THAT KEEP THE WORD ARE KEPT OF GOD
Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
The Word was to these Christians Gods will. There were no higher critics in this company. They entertained no doubts about inspiration. They got up no Polychrome Bible. In simplicity of faith they accepted the statement,
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
That the man of God may be perfect, throughly furnished unto all good works (2Ti 3:16-17).
Charles Spurgeon says, They believed this word a vein of pure gold. * * A star without a speck; a sun without a blot; a light without darkness. Happy the church that stands today for that same Word; that rallies its forces around the Book which is indeed the center and citadel of Christianity, for their citadel will never give way even when the heavens and the earth shall pass.
Dr. Pierson, speaking of the present-day critics to overthrow it, says, It has successfully resisted the assaults of 4, 000 years. It is too strong in itself, and in its hold on the hearts of men to be overthrown. As well attempt with pop-guns and putty to demolish Gibraltar, or to root up, by hand, the cedars of Lebanon.
The Word was their working-plan. When it is said of them, Thou hast kept the word of My patience, and again, Thou * * hast kept My Word, the meaning is not that they have kept it as some people keep their Bibles, on the top-most shelf in the library, unstudied and dust-covered! But they kept it by studying it. They kept it by practicing it. They kept it by conforming life to its plans, as the carpenter follows the plans of the architect.
Mr. Beecher says, A great many people think that the Bible is a very sacred Book. I will tell you how it is a sacred Book. If you read this Book and find moral qualities in it, and they are transferred as living virtues to you, then to you it becomes a sacred Book. This Book is sacred to you just so far as its teachings are incorporated in your experience and feeling and not a bit further. * * So much of the Bible as you vitalize is valuable to you.
But so much of it as you do not vitalize is of no use to you.
So let our lips and lives express The holy Gospel we profess;So let our works and virtue shine, To prove the doctrine all Divine.
Thus shall we best proclaim abroad The honors of our Saviour God, When His salvation reigns within, And grace subdues the power of sin.
Religion bears our spirits up, While we expect that Blessed Hope, The bright appearance of the Lord, And faith stands leaning on His Word.
Their obedience brought down a Divine blessing.
Because thou hast kept the word of My patience, I also will keep thee in the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
And it is true. The man who is faithful to the Word, will find God faithful to him. The man that obeys its teachings will receive the divinest blessing upon that obedience. Do you remember what God said to Joshua?
This Book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success (Jos 1:8).
But this Epistle to the Church at Philadelphia teaches us a fourth lesson,
TRIUMPH IN CHRIST HAS ITS ADEQUATE RETURNS
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
Him that overcometh will I make a pillar in the Temple of My God, and he shall go no more out: and I will write upon him the name of My God, and the name of the city of My God; which is New Jerusalem, which cometh down out of Heaven from My God: and I will write upon him My new Name.
It is a great return to be known as a temple-pillar. In Gal 2:9 James, Peter and John are spoken of as pillars of the early Church. O. P. Eaches says, Men and churches leaned upon them * *. A pillar means solidity, firmness, strength; something that can be depended upon. Ah, beloved, such men are the need of the churches today. Of learned men, we have many; of talented men, a multitude; of enthusiastic men, a few; but of dependable men, men fit to be pillars; men, of whom it may be said, as of Hannaniah, He was a faithful man, or Antipas, of whom the ascended Jesus spake, saying, My witness, My faithful one, what a demand? There isnt a feature of church-life but is suffering for such men and such women; those, who, when they accept an office, can be fully trusted to discharge it faithfully; and when we find them, how we prize them! I know of no compliment possible to the present-day Christian that is to be compared with this he is a dependable mana very pillar by Gods appointment.
Triumph in Christ also brings to the believer the noblest names.
And I will write upon him the name of My God, and the name of the city of My God, which is New Jerusalem, which cometh down out of Heaven from My God.
What an honor to wear these names! When Judson had been some time among the heathen, and they had seen much of his matchless character, they commenced to call him Christs man.
In England, members of the High Church are called church-men, but many of them are unworthy the name. The true church-man is often found among dissenters instead. A few months since Deacon Chipman died in Boston. The newspapers, speaking of his splendid life, said, That magnificent institution, Tremont Temple, into whose plans and projects he had put his best thought, and for the very existence of which his life was largely responsible, will remain as a monument to his memory. Such men, then, are the ones intended by our text; Christs man indeed, the true churchman indeed!
Queen Mary was so much attached to her beautiful Calais, that when, in the exegencies of war, she lost it, she affirmed in her grief, that the name would be found written on her heart. And on the heart of the true Christian is written, in letters of light, the name of CHRIST, and the name of His conquering CHURCH.
Men on earth may read it in the lives lived below, and the angels of God will rejoice in that writing, when the saints have ascended to the Throne.
And, finally, the man triumphant in Christ is to fill the noblest office.
And I will write upon him My new Name.
What is the new Name of Jesus? You know what some of His old names are. Immanuel God with us, WonderfulCounselor, The Mighty God, The Everlasting Father, The Prince of Peace, etc. But, ah, His new Name is the sweetest of them all. Thou shalt call His Name JESUS: for He shall save His people from their sins.
What a name to wearthe Name of Jesus, the Name that means Saviour of ones fellows; and such we ought to be.
Twas in 1854, off Lime Rock Lighthouse, New Port, R. I., that a cat-boat, containing four young men was capsized. Keeper Lewis was not at home, and his sick wife could do nothing. But as a little daughter, Ida, 12 years old, looked out upon the cold waves, swept by a terrible storm, and saw now and then the up-turned cat-boat rise upon a crest to quickly disappear in a trough, she knew that the four men could not long cling. She flung herself into a small boat, and, daring death, went to the rescue. God was with her and she brought the four safely to land. In later years she rescued nine others. Ah, that is our work, to save the sinking. And if, through the power of Christ, we compass it, saviours, shall be the name by which we shall be known in Heaven. He that hath an ear, let him hear what the Spirit saith unto the Churches.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXEGETICAL NOTES
Rev. 3:7. Philadelphia.Situated at the foot of Mount Tmolus, and named after Attalus Philadelphus, King of Pergamos. It was a centre of the wine trade. Holy and true., not . It represents the holiness of consecration rather than that which is ethical and indwelling. The word true implies that He will be sure to keep His word. Key of David.See Isa. 22:22, Access to, and control over, the house of David, i.e. the regal house or palace, is plainly designated by the key; in other words, regal dominion is its meaning. Christs actual management and control in His Church are implied. Openeth, etc.With reference to occasions and opportunities of service. An opportunity of Christian service should be thought of as a Christ-opened door. In at such doors His Church must be ready to enter.
Rev. 3:8. Open door.For the figure compare Act. 14:27; 1Co. 16:9; 2Co. 2:12; Col. 4:3. An opening for some form of missionary work is clearly suggested. The safety of a Church lies more truly in enterprising service than in self-culture. The healthiest Church is the most active one. No man can shut it.So they need not fear the opposition indicated in Rev. 3:9. Little strength.This is praise, not covert blame. The point is that his strength is not great, not that he has a little left in spite of the strain upon it (Simcox). Thou hast some energy. Plumptre thinks the words point to something in the past history of the Church of Philadelphia and its ruler, the nature of which we can only infer from them and from their context. Some storm of persecution had burst upon him, probably, as at Smyrna, instigated by the Jews, or the Judaising section of the Church. They sought to shut the door which he had found open, and would have kept so. They were strong, and he was weak; numbers were against him, and one whose faith was less real and living might have yielded to the pressure. He had kept the Word unmoved by fear of man.
Rev. 3:9. Synagogue of Satan.The antagonistic Jewish section; but the term suggests that they were doing their evil and hindering work in a secret and underhand way, as if they were serving Satan, the deceiver. Worship before thy feet.As suppliants in a time of grievous distress. The idea is that troubles were at hand which would ruinously affect both Jews and Christians, but rest so heavily on the Jews that they would be glad to gain the help and defence of the Christians.
Rev. 3:10. Hour of temptation.Trial which severely tests faithfulness. Terrible persecutions burst on the Churches, arising from heathen panic and suspicion.
Rev. 3:11. Take thy crown.That which is reserved for the faithful combatant. Perseverance is essential to the final reward of the Christian.
Rev. 3:12. A pillar.A figure from the use of pillars in supporting ancient temples. The classical architecture involves the use of pillars. See Gal. 2:9. What pillars are to a temple, literally considered, the like will such Christians as those in Philadelphia be in the spiritual temple built by the Saviour. The idea of established, permanent goodness is suggested. And the man who proves strong under strain is made a strengthener and supporter of others. My new name.Inscriptions were often made on pillars, and they have been actually found on the sides of the four marble pillars which survive as ruins at Philadelphia. The allusion is to the golden frontlet inscribed with the name of Jehovah (Rev. 22:4; see also Rev. 9:4; illustrate by Exo. 28:36). Stuart says: The name of God, inscribed on ones forehead, designates the generic idea of one devoted to objects and purposes spiritual and heavenly; the name of the New Jerusalem marks the peculiar city to which the conqueror belongs; the new name is that which is peculiar to the Christian as suchto a disciple of the Lord Jesus Christ. With such a distinction impressed upon him, or at least borne upon the frontlet of his mitre, the conqueror would be recognised and acknowledged by all as entitled to his place in the New Jerusalem.
MAIN HOMILETICS OF THE PARAGRAPH.Rev. 3:7-13
A Church Above Censure.Godet says: No church receives richer praise than Philadelphia, the sixth; it seems as if she had but one step to make in advance to obtain her admittance into the church triumphant. Three facts connected with Philadelphia may be noted, as having some historical interest:
1. Like Sardis, it had severely suffered from the great Asiatic earthquake in the reign of Tiberius.
2. That of all the Seven Churches it had the longest duration of prosperity as a Christian city, and is still a spacious town, with the remains of not less than twenty-four churches.
3. That of all the seven its name alone appears in the catalogue of modern cities. We may assume that the address was sent directly to, and in precise adaptation to, a particular person, the angel of the Church; but he is to be regarded as the embodiment of, and representation of, the whole Church.
I. A Church with an ability.Thou hast a little strength. And He recognises the little who never breaks the bruised reed nor quenches the smoking flax. The little strength suggests that the Church had been subjected to severe strain, but had not lost its vitality. It had been weakened, but it had not lost hold. The difference between this and other Churches lay in this: the Living One saw them weakening and losing vitality; He saw this one keeping its life and trying to get its full strength. Their light was going out; its light was trying hard to keep in. It is precisely that little strength which Christ still looks for. It is the sign of ability; it is a basis of possibilitiesa sphere in which Divine grace can hopefully work. Churches cannot but feel the strain of circumstances and persecutions, they cannot but be weakened thereby. But they need not wholly fail. Evan under the extremest pressure they can keep a little strength.
II. A Church with an opportunity.I have set before thee an open door. That figure distinctly indicated special opportunities for engaging in the missionary work of the Church. It is a special honour for a Church to have such opportunities; but it is also true that in the generous missionary activities of a Church are to be found the best security for its continued vitality. The Church alive enough to do earnest Christian work is alive enough to resist the influence of evil. Recalling the texts in which the figure of the open door is used, Plumptre says: In all these cases the open door refers to the admission of the Gentile converts into the great house of God, the widening opportunities for the mission work of the Church which the providence of God placed in the preachers way. That phrase must, in the nature of things, have become current in the Churches which owed their very existence to the labours of St. Paul; and when it came to the ear and was recorded by the pen of St. John, it could not fail to recall the same thought and to signify the same thing. No greater sign of Divine approval can come to a Church than the opening before it of larger and wider possibilities of usefulness.
III. A Church with a security.I also will keep thee. God always is to His people as they are to Him. He meets them, responds to them; is always as they are, but always better to them than they are to Him. With the merciful Thou wilt show Thyself merciful. Keep the faith, then; God will keep the promise. The keepers will be kept ones. He who had kept the word of the endurance of Christ, the message which bade him endure, should in his turn be kept from (or in) that hour of trial or temptation, the fiery trial of 1Pe. 4:12, which was about to spread over the whole world of the Roman Empire.
IV. A Church with a fixity.Will I make a pillar. The main idea of a pillar is of a thing put to an important and responsible service, and permanently kept to the doing of its work. Goodness is sure to get permanency. And good work, missionary service, shall gain continuity. Nothing shall hinder the work of the Church, and it shall be its joy to keep at work. Of this we may always be sure: more work comes as our reward for faithfulness in using opportunities given.
SUGGESTIVE NOTES AND SERMON SKETCHES
Rev. 3:7. Key of David.Some early commentators saw in this key the key of knowledge which the scribes had taken away (Luk. 11:52), and understood this expression here as implying that Christ alone could unloose the seals of Scripture and reveal its hidden truth to men. In support of this they refer to Rev. 5:7-9. The fault of the interpretation is that it is too limited; it is only a corner of the full meaning. He who is the True alone can unlock the hidden treasures of truth. But the use of the word David, and the obvious derivation of the latter part of this verse from Isa. 22:22, points to a wider meaning: Jesus Christ is the true Steward of the House of David (compare Heb. 3:2; Heb. 3:5-6). The faulty, self-seeking stewards, the Shebnas of Jerusalem and Philadelphia, vainly claimed a right of exclusion from synagogue or church, where Jesus, the God-fixed nail in the sure place, upon which the bundle of earths sorrows and sins might securely be suspended (Isa. 22:23-25), the Eliakim of a greater Zion, had the key of the sacred and royal house. In this the chamber of truth was one treasure, as the chamber of holiness, the chamber of rest, the chamber of spiritual privileges, were others. In other words, though in a sense, the keys of spiritual advantages are in the hands of His servants, He still retains the highest administration of them in His own hands. The power of the keys entrusted to apostles gave them no right to alter the essentials of the gospel, or the fundamental principles of morality.Bishop Boyd Carpenter.
True Mora Strength.
I. Its connection with Christ.
1. He recognises it (Rev. 3:7). A glorious and faithful description of Christ is this. He is holy, true, supreme.
2. He honours it (Rev. 3:8). He is the key of all spheres, and opens a sphere of usefulness for the morally strong.
3. He imparts it. He is the moral power. All true moral strength is derived from Him. What power He had over circumstances, Society, temptation!
II. Its influence over error (Rev. 3:9).These Jews were of the synagogue of Satan. He had synagogues then; he has churches and chapels now. The general idea is that false religion shall pay homage to Christian moral power, which comes in contact with it as
(1) a morality;
(2) an institution;
(3) a theology. It appeals to mans craving after self-interests, worship, truth.
III. Its future reward.
1. Preservation (Rev. 3:10). The strong in truth and Christ have ever been, and ever will be, supported in trial.
2. Visitation (Rev. 3:11). Death comes to usher us into everlasting blessedness.
3. Exaltation (Rev. 3:12). Three ideas here:
1. Stabilitypillar. Utilitya pillar is a support.
3. Divinitywrite upon him the name of My God.Caleb Morris.
Rev. 3:11. Behold, I come quickly. Possibly the bishop of the Church at Philadelphia was Demetrius (John 3). If this is the case, we have before us a holy man, who, probably, was not a very resolute one, and was placed in a position of much difficulty. Such a bishop had, as a rule, two kinds of difficulties to contend with. There was a fermentation of thought on the frontiers of the apostolic Church in which Jewish and heathen ingredients were constantly producing one or another form of so-called Agnostic errorone phase of which is described in the epistle to the Colossians, and another phase in the epistles to Timothy and Titus; and this was a constant subject of anxiety to the primitive rulers of the Churches of the Lesser Asia. Besides those dangers from within, there was the constant danger of popular violence, or of official persecution, from without. Each Jewish synagogue, and, still more, each heathen temple, was the centre of a strong anti-Christian fanaticism which might at any moment arouse the passions too violently to be appeased with anything short of bloodshed. Demetriusif he was the bishophad hitherto made head against the anxieties around him. Hitherto he had kept the Word, he had not denied the name of Christ, he had the promise which past faithfulness always commands, while, at the same timesince no such promise can suspend mans freedom to rebel or to obeyhe is warned of the urgent duty of perseverance. If our Lords words are understood of His Second Coming, it is obvious that we must assume the good bishop of Philadelphia died without witnessing their fulfilmentnay, he has been in his grave for something like eighteen centuries, and our Lord has not yet come to judgment. The event has shown that the predictions uttered by our Lord at the close of His ministry referred only remotely to His Second Coming, and immediately to the destruction of Jerusalem. But this saying of our Lord, Behold, I come quickly, cannot have referred to the destruction of Jerusalem; and yet, if it meant the Second Advent, the bishop of Philadelphia did not witness the fulfilment of it, and it is still unfulfilled. St. Peter warned Christians that this delay would be used in after times as an argument against Christianity. The scoffers would probably rest rather on the indefinite postponement of Christs coming, than on any supposed intrinsic impossibility attaching to it. St. Peter meets this by reminding us that God necessarily looks at time in a very different way from that in which man looks at it. To man it seems that an event will never arrive which has been delayed for some centuries, and so that judgment, long apprehended, but long delayed, will not really take place at all, but may well at once be classed among the phantoms of a morbid and disordered brain. With God it is otherwise. Long and short periods of time do not mean to Him what they mean to us. One day is with the Lord as a thousand years. To us long and short are only comparative epithets; they mean a comparison of some given period of time with some other which we have before our minds. To God a period may be little enough by comparison with the standard of eternity. Quickly is a relative term, which may mean one thing when man uses it, and another when it is uttered by the Eternal Being. In death our Lord comes to each of us. There are two things about death which are full of meaning, and which do not admit of any sort of contradiction. The first is the certainty that it will come to each of us some day; and the second is the utter uncertainty of the day on which it will come. When the end before us is so certain, and the date of its approach so utterly uncertain, mans true wisdom cannot be doubtful. It is a matter on which the most clear-sighted philosophy and the most fervid religious faith are entirely agreed: it is to sit easily to the things of time; it is to keep the eye fixed on that which will follow after time; it is, day by day, to untwine the bands and cords which scenes and persons among whom we live here are constantly winding around our hearts, that we may be ready at a short notice to quit them for the world in which all is lasting and all is real. Duty will not be done less thoroughly because done while conscious that this is a passing scene, since, if it is done rightly, it will be with an eye to that higher existence for which it is a preparation. The expected coming of Christ throws a flood of light upon various aspects of human existence. We are struck with the insignificance of life. If Christs coming means anything, it means the introduction of a life which has no end. The coming of the Lord means that all the wrong-doing and the passions on men, which create so much misery, will have had their day. It means the exercise of mans highest powers to the fullest extent of their capacity, the beginning of an existence in which thought and heart and Will will rest in perfectly ecstatic satisfaction on their one true Object, and an existence which will last for ever. If a large number of human beings are disposed to look almost exclusively upon the darker side of life here, there are others who regard it chiefly as an opportunity for enjoyment, and often of lawful enjoyment. The pleasures of sense, kept within limits, do promote happiness. But the devotion to the pleasures of sense is an illusion which will vanish at the coming of the Lord Jesus. Many value wealth as a means of gratifying ambition. They value the consideration and respect which are paid to high position. The coming of Christ is the coming of One who has taken the measure of human life, and Who, by His incarnation and His death, has put His own mark and certificate on real greatness. Many devote themselves to knowledge of polite letters. That pleasures of intellect are higher than those of sense, and even higher than those of public life, is sufficiently indisputable. But the seat of true enjoyment or happiness is not in the intellect; it is in the heart. There are those to whom the service of God, manifested in His blessed Son, incarnate, crucified, and risen for man, is the main object of human lifemen who, living in this world and doing their duty in it to the best of their power, yet are not of it; men who set their affections on things above and not on earth, and look forward to the day when He who is their life shall appear, in the humble hope that they too will appear with Him in glory. For them Christs message is sent: Behold, I come quickly; hold fast that which thou hast, that no man take thy crown.Canon Liddon.
Rev. 3:12. Monuments in. Heaven.In every one of the seven epistles to the Churches our Lord describes his correspondents as so many warriors. Nothing is promised but to him that overcometh. What is the promise announced by the Captain of our salvation to him who has bought a sword, and finally achieved a victory?
I. Some great change must be wrought in men before they could suitably be likened to pillars in a temple.More is made in Scripture of the vanity of the soul by nature than of the body by nature. We shall do wrong unless we take the benefit of the contrast between what sin makes us, and what Jesus Christ makes us. If the Christian is a pillar, we must not imagine he is a pillar of support, as being necessary to the temple. The pillars are to be thought of as pillars of commemoration. Monumental pillars were reared in the Grecian cities of Europe and of Asia, within the temples of their gods, to celebrate a battle and announce a victory. The monument was sanctified by the temple, and the temple was adorned by the monument. The simple, bold doctrine of the similitude amounts to this, that a good man, in glory, will preserve the fame of his victories fresh in the memories of eternity; he himself will be the monument of past battles, past conquests. The Christian will live on, to tell his own tale among the ranks of the redeemed. The Christian warrior, in truth, never dies, for, the moment when he drops his sword on the bloodred plains of the Militant Church, without a moment of inaction he passes to chronicle his prowess in the Church Triumphant.
II. The assertion that the good man in glory will be his own monument must nevertheless, be qualified.How far have we got? Only to the point that a warrior in Christs army shall be, in heaven, a memorial of the battles he fought on earth, just as the pillars in the temple preserved the exploits of the ancients; only with this great difference, that the pillars of antiquity have long since been removed, but the pillars of the Church will remain for ever. But what, after all, is a pillar? Has the marble monument done anything? If you think of the marble is it not wholly and entirely as the workmanship of the artist who chiselled and fashioned it? You really look at the characters on the sculpture; you look at the names of the men to whom the marbles are inscribed. When it is said that the Christian will be a monument to himself, what is himself? Who is he? Is it to the honour of the man that the pillar will be set up in the temple? What of the inscription on the pillar? If the monument is not for itself, for whom is it? Gods name is first on the monument. I will write upon him the name of My God. Then comes the name of the city of God, the new Jerusalem. And then the new nameImmanuel, God with us. The source of your victory, the motive of your victory, and, last and best, the Author of your victory. I am to fight the good fight of faith only because upon me, if I conquer, three other names will be inscribed aboveGod; Heaven; Immanuel. My only, or chief, reward is to be, that I shall display to the myriads of Gods creatures the exceeding riches of His grace. This would be no promise to others, but to the child of God it is the sweetest and richest of all.Henry Christopherson.
Gibbon says: Among the Greek colonies and Churches of Asia, Philadelphia is still erecta column in a scene of ruinsa pleasing example that the paths of honour and safety may sometimes be the same.
The Pillar a Monument.
1. He shall be a monumental pillar in the temple of God; not a pillar to support the temple (heaven needs no such props), but a monument of the free and powerful grace of Goda monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals have been.
2. On this monumental pillar there shall be an honourable inscription, as in those cases is usual. (Illustrate by the names inscribed on the Arc dEtoile in Paris). On this pillar shall be recorded all the services the believer did to the Church of God, and there shall also be put the new name of Christ, the Captain of His salvation.Matthew Henry.
ILLUSTRATIONS TO CHAPTER 3
Rev. 3:7. Philadelphia.We arrived at Allah-Shehr, the ancient Philadelphia. entering the town through chasms in the old wall, but which, being built of small stones, did not appear to be particularly ancient: the passage through the streets was filthy in the extreme, though the view of the place, as we approached it, was extremely beautiful, and well entitled to the appellation of the fair city. We walked through the town, and up to the hill on which formerly stood the acropolis. The houses were mean in the extreme, and we saw nothing on the hill but some walls of comparatively modern date. On an adjoining hill, separated from the first by a deep fosse, or a narrow ravine, were similar fragments of walls; but we observed a few rows of large square stones just appearing above the surface of the ground. The view from these elevated situations was magnificent in the extreme; highly cultivated gardens and vineyards lay at the back and sides of the town, and before it one of the most extensive and richest plains in Asia. The Turkish name, Allah-Shehrthe city of Godreminded me of the Psalmist: Beautiful for situation is Mount Zion, etc. We returned through a different part of the town, and, though objects of much curiosity, were treated with civility; confirming Chandlers observation that the Philadelphians are a civil people. It was extremely pleasing to see a number of turtle-doves on the roofs of the houses; they were well associated with the name of Philadelphia. The storks retain possession still of the walls of the city, as well as of the roofs of many of the houses. We called upon the bishop at three oclock, who received us with much kind attention. At five oclock we accompanied him to his church; it was Palm Sunday, and the service extremely long. I could not help shedding tears at contrasting this unmeaning mummery with the pure worship of primitive times, which probably had been offered on the very site of the present church. A single pillar, evidently belonging to a much earlier structure, reminded me of the reward of victory promised to the faithful member of the church of PhiladelphiaHim that overcometh will I make a pillar in the temple of My God, and he shall go no more out; and I will write upon him the name of My God, and the name of the city of My God.Arundell.
Rev. 3:12. Pillars in Temples.Turner, in his Nineteen Years in Polynesia, records the views entertained by the Samoans in reference to a future state. In that state the chiefs were supposed to have a separate place allotted them, called Pulotu. The house, or temple, of the great king of these subterranean regions was supported, not by pillars of wood or stone, but by columns of living menmen who on earth had been chiefs of the highest rank. Chiefs, in anticipation of death, were often pleased with the thought of the high honour which awaited them, of being at once the ornament and support of the mansion of the great chief of their Pulotu paradise. What a striking coincidence have we here with the language of Scripture, and one which throws an additional interest around our instructions, as we read the words of Him who exhorted His people to perseverance by the cheering declaration, applicable to all, high and low, rich and poor, Him that overcometh will I make a pillar in the temple of My God!
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Strauss Comments
SECTION 9
Text Rev. 3:7-13
And to the angel of the church in Philadelphia write:
These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth: 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they 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. 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world to try them that dwell upon the earth. 11 I come quickly: hold fast that which thou hast, that no one take thy crown. 12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. 13 He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Rev. 3:7-13
1.
What is the relationship between Gods purpose and will and human efforts Rev. 3:7?
2.
What is the synagogue of Satan Rev. 3:9?
3.
What is the relationship between our loyalty to God and the availability of His power in times of trial Rev. 3:10?
4.
What are the spiritual results for those that overcome Rev. 3:12?
The Church in Philadelphia
Chp. Rev. 3:7-13
The congregation of the Lord in the city of brotherly love was the only one of the seven churches which was not condemned by Christ. Philadelphia was the second most important city in Lydia. It was situated southeast of Sardis. Under heavy persecution this congregation had remained loyal to the Lord Jesus Christ. Hence the Lord had caused a door to be opened. This Church kept the Faith!
Rev. 3:7
Christ is the holy one, the true one, the one having the key of David. Christ is the separated one. He is separated from sin, but not the repentant sinner. He is set apart to do the will of His father. The term hagios means holy in the sense of separation. In Isaiah, chp. Rev. 6:1 ff we read of the thrice holy God of Israel.
The Greek language has two words which can be translated true (first one is alths, second is althinos). The first word is applied to propositions or assertions which are either true or false, depending on the actual state of affairs. The second term means true in the sense of genuine. The word is formed with an a privative which makes the word mean to uncover or to reveal to the observer whether or not something is real or spurious i.e., claiming to be true when it is not. The term true is one of the central words in all of Johns works.
The third title comes from a quotation from Isa. 22:22. This messianic use of this O.T. background enables Christians to be in the presence of the living God.
The next title is the one opening (anoign pres. parti., the one who keeps opening) and no one shall shut (kleisi fut. to be hard-hearted or to lack compassion) and shutting and no one opens (anoigei pres. ind. no one keeps opening).
Rev. 3:8
Christ has placed a door having been opened (negmen perf. pass. participle) which no one is able (lacks the power because God has opened it) to shut it. This door was opened for them by God Himself, because they kept on keeping the Word of God (my Word) and did not deny my name. Here the name stands for the person of God in Christ. The great door of opportunity has been opened by God and no man or congregation can ultimately shut.
Rev. 3:9
Christ promises two things here, first that their persecutors will be humbled; second that in the general persecution that is coming upon the entire populated earth they will be spared. These two promises coupled with Christs promise in Rev. 3:7 concerning the door having been opened (or which He caused to be open) constitute three hope creating words from the living Christ. The former two promises will be fulfilled Christ will make them to come and worship before thy feet and the second promise is found in Rev. 3:10.
Rev. 3:10
Because you did keep on keeping the Word of my patience (endurance) I will keep you out of (ek) the hour of trial shortly to come upon the inhibited earth (eikoumens the word Ecumenical means dwellers in the household then figuratively the populated earth.)
Rev. 3:11
Christ announces I am coming quickly; hold on to what you have and do not let go; in order that (hina purpose clause) no one takes your crown. Hold so that no one takes your crown.
Rev. 3:12
The imagery of this next promise was certainly available around Philadelphia. The ruins of some Temples left only the supporting columns remaining upright. Christ has promised a vital place in the temple of God for every faithful Christian. The faithful will have the name of God and New Jerusalem inscribed on the faithful one. (See Special Study on Jerusalem: in History and Symbolism, also compare with Rev. 21:1 ff.)
Review Questions
Chp. Rev. 3:7-13
1.
What do the titles for Christ given in Rev. 3:7 tell us about His person and work?
2.
In what way, if at all, is it possible for sinners to refuse to go through Gods door of opportunity Rev. 3:8?
3.
Christ made three promises to the faithful one in Rev. 3:7 and two in Rev. 3:9. Discuss them and their relevance for the 20th century Church!
4.
Does Christs promise to come again give you courage for daily Christian living? If so, in what ways Rev. 3:11?
Tomlinsons Comments
The Salutation
The Philadelphia Church
Text (Rev. 3:7-13)
7 And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth: 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they 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. 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth. 11 I come quickly: hold fast that which thou hast, that no one take thy crown. 12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. 13 He that hath an ear, let him hear what the Spirit saith to the churches.
INTRODUCTION
The SalutationChrist does not present Himself to this church in characters taken from the sevenfold description of Him in chapter one.
To the other churches He addressed himself as holding the seven stars in his right hand, walking amidst the golden candlesticks, as the first and the last, as He which hath the sharp sword with two edges, as He who hath his eyes like a flame of fire and feet like fine brass, etc.
Here, he uses an entirely new set of symbols of himself in this salutation to Philadelphia.
In each letter Christ reveals himself in a character that is in keeping with the condition of that particular church.
Since the conditions in Philadelphia are quite different from that of every other church, we find He presents Himself in an entirely different manner.
Rev. 3:7 These things saith He that is Holy.
There is no reference here to the eyes of flame or the feet of brass, nor the sword of His mouth. The very words indicate that the church in Philadelphia is in such a state of spirituality and harmony with Gods will as to know Him who is holy, and who is true. Here Christ makes a strong assertion of His deity, for only God can say, I AM HOLY. Because it is written, Be ye holy, for I am holy (1Pe. 1:16), For thus saith the High and Lofty One that inhabiteth eternity, whose name is holy. Isa. 57:15.
These things saith He that is true.
These words, He that is true take us to Joh. 17:3, where He says, And this is life eternal, that they might know Thee, the only True God. And we know that the Son of God is come, and hath given us an understanding that we may know Him THAT IS TRUE, and we are in HIM THAT IS TRUE, even in His Son, Jesus Christ. (Joh. 5:20)
These things saith He that hath the key of David.
The study of this key becomes intensely interesting when we remind ourselves that these seven churches represent seven church periods. The period following the denominational period represented by Sardis which had the name it lived, is the Restoration period, in which there appeared again on earth the church restoring the practices of the first century.
As the first period of the church was marked by the first love, the restoration period is marked by the name, Philadelphia, meaning brotherly love. Love had again been restored in the church. The Ephesian period was marked by leaving its first love, the Restoration period is one in which love is restored.
As the first church was given the keys (Mat. 16:16-19 )so here the keys are being restored.
The first use of the key to indicate restoration was in Isa. 22:22 And it shall come to pass in that day that I will call my servant Eliakim . . . And the key of the house of David will I lay upon his shoulder, so he shall open and none shall shut; and he shall shut and none shall open. The key was laid upon Eliakims shoulders in that he was given the key of government, or authority, so in the Restoration period, God is again setting up the kingdom, restoring it in that he is reigning in the church instead of the rule of church councils, presbyteries, synods, conference, etc. Christs authority is again being restored.
Eliakim means. God will set up and as in Eliakims day, so the Restoration period, God is setting up or restoring the kingdom.
In Eliakims case none could shut when he had opened nor open when he had shut, so it is in the Restoration period.
The key was given to Eliakim when there were breeches in the walls of Jerusalem (Isa. 22:9), and the key was restored in the Philadelphia or Restoration period when there were breeches in the spiritual Jerusalem, caused by denominational division.
A lock on a door has a combination and a key must have the same combination as the lock in order to open the door.
When Jesus was about to leave His apostles He gave His commission under which they were to labor in opening up the Kingdom to the sinner.
This commission is found near the end of what are called the synoptic gospels, namely, Matthew, Mark and Luke. They are so called because they have a common or similar view. The commission, according to these three records of the gospel, reads as follows:
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Mat. 28:1-20; Mat. 19:1-30; Mat. 20:1-34)
And He said unto them, go ye into all the world, and preach the gospel to every creature.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mar. 16:15-16)
And said unto them, Thus it is written, and thus it behooved Christ to suffer and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.(Luk. 24:46-48)
This commission is predicated upon all the right of absolute authority, and all the force of absolute power. Shall we present a breakdown of these three records.
Matthew mentions going, teaching, baptizing into the name of the Father, and of the Son, and of the Holy Spirit and teaching the baptized hearers to observe all things whatsoever I have commanded you, or in other words to continue in the things heard.
Mark mentions going, preaching the gospel (which consists of three factsthe death, burial and resurrection of Christ 1Co. 15:1-4, believing, being baptized and salvation.
Luke mentions the facts of the gospel repentance and remission of sins, or salvation.
Putting all these elements together we have: Going, teaching or preaching, believing, repentance, salvation or remission of sins and continuing.
Having now ascertained the elements of the commission we are ready to consider the combination or order of these elements.
Naturally, the matter of going comes first. Second, the object of going is to teach, so teaching is the next in order. Third, hearing would be the next in order because the object of teaching is to get men to hear. Fourth, the result of hearing is faith, because Paul said, How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?. . . . So then faith cometh by hearing and hearing by the Word of God. (Rom. 10:14-17) So the fourth in order is faith. The next or fifth would be repentance, because until we believe we will not obey Christs command to repent. The sixth in order is Baptism, because all repentant believers were commanded to be baptized. This is not only the scriptural order, but, likewise the logical order. Faith changes our mind: repentance changes our will and baptism changes our state, translating us from the kingdom of darkness into the kingdom of Gods dear Son.
Baptism is for the remission of sins because Peter so declared in Act. 2:38 Repent and be baptized every one of you in the name of the Lord Jesus Christ for the remission of sins.
Our sins are remitted in baptism because Paul declares that in being baptized we are baptized into the death of Christ. It was in Christs death that the only blood which could remit sins was shed. Baptism puts us into the death of Christ, or under the atoning blood.
Now shall we hear Paul on this:
How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore, we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Rom. 6:2-4)
Therefore, since remission of sins is the result of the repentant believer being baptized into the death of Christ, it naturally is the seventh in divine order.
But while baptism remits or blots out our past just as if Id never sinned, the sinner must continue to the end to be saved, or to obtain salvation. Jesus said, And ye shall be hated of all men for my names sake: but he that endureth to the end shall be saved. (Mat. 10:22)
He repeated the promise of salvation to the enduring or continuing one. In Mat. 24:13, we read:
But he that shall endure unto the end, the same shall be saved. So salvation is the eighth and final element in the order of the key combination of the commission. Briefly stated they are:
1.
Going
5.
Repenting
2.
Teaching
6.
Being baptized
3.
Hearing
7.
Continuing
4.
Believing
8.
Salvation
The order as Practiced by the New Testament Churches.
To Peter as well as to all the apostles was given the keys to the opening of the kingdom on Pentecost, the birthday of the church.
And I say also unto thee that thou art Peter, and I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven (Mat. 16:18-19).
This same power was given to the other apostles also. In Joh. 20:23 we read, Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
As the spokesman on the Day of Pentecost Peter, filled with the Holy Spirit, using the divine combination, opened the door and all the divine elements are then either mentioned or implied.
1.
There was a goingto the one place (Act. 2:1)
2.
There was preachingBut Peter standing up with the eleven, lifted up his voice and said unto them (Act. 2:14)
3.
There was a hearing, for we read, Now when they heard this, they were pricked in their hearts. (Act. 2:37)
4.
While faith is not mentioned, the very fact that they were pricked in their hearts and said, men and brethren what shall we do? And that they gladly received his word shows they believed. (Act. 2:37)
5.
They were told to repent. (Act. 2:38)
6.
They were baptized. (Act. 2:41)
7.
They continued steadfast. (Act. 2:42)
8.
They were recipients of salvation because The Lord added to the church daily such as should be saved. (Act. 2:47)
This, then is the combination of the Key, and the order of that combination as used by the first church of Christ of the New Testament pattern.
The Changing of the Combination
But what a change the centuries have brought. When through a gradual apostacy the Roman Catholic church came into being they changed the order.
Instead of going, they brought little babies and performed upon them what they called baptism for their salvation. Then, when the child reached the age of twelve put him in a confirmation class and taught him.
Their order is a departure from the New Testament order and runs as follows:
Teaching, hearing, believing, repenting, continuing.
The denominational churches that spring from the Catholic church, called Pedo-Baptists, because they practice the baptism of infants, also follow the same order, perverting the combination by bringing babies to be baptized for their salvation and later teaching them.
It can not be said too forcibly that never was a person ever baptized by the New Testament church who did not first hear by being taught or being preached to. Jesus said, Go teach, preach, he that believeth and is baptized shall be saved.
The Baptists have restored the order of going, teaching and hearing, but have also changed the order by putting repentance before faith. They base their action on Mar. 1:15, which reads:
And saying, the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
At first reading this would seem to substantiate their practice, but further and more careful consideration does not. Rather it reveals their order to be unscriptural.
Paul commanded us to: Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth. (2Ti. 2:15)
The reason for the Baptist putting repentance before faith and basing it on Mar. 1:15, is that they do not rightly divide Gods Word. Mar. 1:15 refers to a time before the cross, before the gospel had come into its fulness in the death, burial and resurrection of Christ. Since the facts of the gospel had not been fulfilled at the time referred to in Mar. 1:15, all that could be said was, Repent and believe the gospel when it comes in its fullness.
After the cross, after the death, burial and resurrection of Christ, the order of the New Testament church was to believe the gospel and then repent.
Then another change in the order or combination was made by the Baptists in that they teach that you are saved before you are baptized, declaring that you are baptized because you are saved. If this were true then the commission should have read, He that believeth and is saved, shall be baptized. But it reads He that believeth and is baptized shall be saved.
Salvation, according to the commission of Christ is predicated upon both believing and being baptized. Shall we diagram the sentence:
Thus it is manifestly clear that salvation does not precede baptism, but rather it follows baptism.
Since this is true then salvation is based upon a penitent baptized believer who must continue faithfully to the end. And it is not scripturally true that one who is once saved is always saved, or he who is once in grace is always in grace, or that he can never fall.
Yet Christ taught we must endure to the end to be saved. Paul said:
But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway. (1Co. 9:27)
Again Paul said: Work out your own salvation with fear and trembling. (Php. 2:12)
Peter said: If ye do these things, ye shall never fall. (2Pe. 1:10)
The escape from falling is conditioned on the principle If ye do these things.
There remains a brief consideration of the Church of Christ. In 1809 there began a movement to restore the Church of the first century by discarding human creeds, confessions of faith, books of discipline, and decrees of church councils, synods, presbyteries and religious conferences.
This came to be known as the Restoration movement. Among the many things restored after the New Testament pattern was the return to the divine order and scriptural combination of the use of the Key of the Kingdom. A study of the accompanying chart will give a graphic presentation of the restored order.
The Economy of the Gospel
Note:
On the chart on page 59A are listed the eight conversions recorded in the book of Acts. Under each conversion is listed only the numbers of the acts of obedience actually mentioned in each case. It will be seen that only number six, or baptism is mentioned in all eight records of conversion.
However, all were taught or preached to, even though, in some cases such teaching or preaching was not specifically mentioned. Since all were taught, it naturally and logically follows that all heard, although hearing is only actually mentioned in the cases of the Pentecostians, Cornelius, Lydia and the Corinthians. And so the other items not mentioned might be so considered.
Does this mean that each one was saved in a different manner? Positively not. God is not the author of confusion. There is being demonstrated to us here the Economy of the Gospel.
Each hearer was only told to do, that which he had not already done. What he had done, in complying with the whole range of required obedience, was not mentioned. All compiled with the same requirements to be saved. There was a uniform pattern of obedience.
The same law of obedience is still binding on us today. Christ has neither changed the items, nor the order of scriptural obedience to the gospel.
The chart presents the principle departures from the divine order of obedience as practiced by certain groups in Christendom and the restoration of that divine order by the church of the Philadelphia, or Restoration Period.
Rev. 3:8 I know thy works. Their works were so pleasing to Christ that, even though they had a little strength, he had set before the church an open door that no man could shut.
The Restoration movement has not had the wealth and strength of ecclesiastical power that the denominational world, but because they have kept his words they have an open door.
Thou hast kept my word. The Restoration movement has stressed as its motto, Where the Bible speaks, we speak, and where the Bible is silent, we are silent. They have discarded all human creeds and books of discipline and taken the Bible as the only rule of faith and practice.
Thou hast not denied my name. The Restoration movement threw away all denominational names and called the church, The Church of Christ and the individual followers of Christ Christian, because that was speaking according to Gods Word.
This church and the church of Smyrna are the only churches for which there is no reproof.
vs. Rev. 3:9 Then follows a word of encouragement and exhortation.
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 at thy feet, and to know that I have loved thee.
The Restoration movement has constantly faced the claim of the denominational world that they, too, are Jews. Note the word Jew refers to those who are the elect of God.
Like the other church without reproof, the church of Smyrna, we find two conditions that are repeated in Philadelphia.
First, they in Smyrna were opposed and persecuted by false brethren, who said they were Jews, but in reality were the synagogue of Satan.
Second, they were about to have great tribulation (tribulation ten days). This second condition is found in Philadelphia also, for Rev. 3:10 reads, Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Scriptural Record
The GospelGods Power unto Salvation (Rom. 1:16)
Effect on Hearer
Conditions Met by Man
Gods Offer of Grace
Act. 2:1-47, The Jews on Pentecost
Peter preached Christ
1.
God approved (Act. 2:22)
2.
Crucified (Act. 2:23)
3.
Raised (Act. 2:32)
Many pricked in their heart asked, What shall we do? (Act. 2:37)
Must Repent and be baptized (Act. 2:38)
1.
Remission of sins (Act. 2:38)
2.
Gift of the Holy Spirit (Act. 2:38)
Act. 3:1-26, Other Jews in Jerusalem
Peter preached Christ
1.
Rejected of men (Act. 3:13-14)
2.
Raised (Act. 3:15)
3.
Prophecy fulfilled (Act. 3:18)
Recognition of guilt implied by response
Must Repent and turn or be converted (Act. 3:19)
1.
Blot out sins (Act. 3:19)
2.
Seasons of refreshing (Act. 3:19)
Act. 8:1-40, the Samaritans
Philip preached Christ (Act. 8:5) and Things concerning the kingdom of God (Act. 8:12)
1.
They believed (Act. 8:12)
2.
They were baptized (Act. 8:12)
The blessings extended to all penitent, baptized believers (Cf. Act. 2:38)
Act. 8:1-40. The Ethiopian
Philip preached Jesus (Act. 8:35)
1.
Confessed his faith (Act. 8:37)
2.
Was baptized Act. 8:1-40 : (38)
1.
Blessings of Act. 2:38 or Act. 3:19
2.
Joy (Act. 8:39)
Act. 9:1-43; Act. 22:1-30; Act. 24:1-27, Saul of Tarsus
Christ gave proof of his deity (Act. 9:4-5)
Recognition of guilt demonstrated by response (Act. 22:10)
1.
Confessed Jesus (Act. 22:10)
2.
Fasted and prayed
3.
Repented (Act. 22:10)
4.
Was baptized (Act. 22:16)
1.
Blessings of Act. 2:38
2.
Peace (Rev. 9:19; Rom. 5:1)
Act. 10:1-48; Act. 11:1-30, Cornelius
Peter preached Peace by Jesus Christ (Act. 10:31 ff.)
Recognition of guilt implied by response
Baptized in the name of Jesus Christ (Act. 10:48)
Blessings of Act. 2:38 or Rev. 3:19
Act. 16:1-40, Lydia
Paul preached Christ to her (14) (Cf. 1Co. 2:2)
Recognition of guilt implied by response
1.
Attended to things heard (Act. 16:14)
2.
Was baptized (Act. 16:15)
Blessings of Act. 2:38 or Rev. 3:19
Act. 16:1-40, The Jailer of Philippi
Paul preached the word of the Lord (Act. 16:31-32)
Recognized guilt by washing stripes of Paul and Silas and in obedience to the word (Act. 16:33)
Was baptized (Act. 16:33)
Blessings of Act. 2:38 or Rev. 3:19
But there is the great difference. Those in Smyrna were to suffer unto death, therefore the promise to the overcomers was that they should not be hurt of the second death. There was no open door of escape for them.
But the church in Philadelphia, was to be kept from the impending trial, whatever the nature of it.
Rev. 3:11 Behold I come quickly. This great announcement explains how this church will enjoy exemption from the coming tribulation.
Since there is only one more church period to come, He directs this churchs attention to his second advent. This solemn call prepares the church for the final call, Behold I stand at the door and knock, the benediction given the church of Laodicea.
Hold fast that which thou hast that no man take thy crown.
This again takes us back to (Isa. 22:22). There Shebna and Eliakim are the characters. Shebna had the crown, he was over the House, and wore the robe and girdle of office; but God said I will clothe Eliakim with thy robe, and strengthen him with thy girdle, and I will commit the government into his hands (Isa. 22:15; Isa. 22:20-22). Thus Shebnas crown was taken by another. So the Philadelphia church is warned lest some one take her crown. This crown was not the crown of royalty (Diadema in the Greek), but the garland crown (Stephanos) given as a reward. In Greek, a garland or crown was a wreath or chaplet. It formed the prize at the Greek games. Hence it became a symbol of victory. This reminds us of Pauls exhortation: Know ye not that they which run in a race run all, but one receive the prize? So run that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible, etc. (1Co. 9:24-27).
Rev. 3:12 Becoming a pillar is a term implying strength, permanence and honor. This speaks of finality, as the Bible does not speak of men as being pillars in His temple while on earth.
He shall go no more out; and I will write upon him the name of My God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from My God, and I will write upon him my new name.
These promises are great beyond the power of words to express.
Since the key of David and David, himself, comes into prominence in this church period, we are reminded of his longing for the House of God. (Psa. 23:6) and the one thing he desired and sought after was that he might Dwell in the house of the Lord all the days of his life. (Psa. 27:4)
The promise to become a pillar in the temple, refers not to any material temple, but in heaven. The New Jerusalem has no temple in it, because it is all temple.
The promise I will write upon him is interesting when we remember that as one enters the church the spiritual temple below, three names are recorded in the baptismal formulathe Father, Son and Holy Spirit. When he enters the kingdom above, three names are again written upon him, the name of God, of the heavenly city, and Christs heavenly name.
The promise of the new name is again connected with that city in the last chapter of Revelation The throne of God and of the Lamb shall be in it; and His servants shall serve Him; and they shall see His face; and His name shall be on their foreheads. (Rev. 22:3-4)
Rev. 3:13 Again he uncovers to us the fact that He is not addressing just one local congregation, but taking the church at Philadelphia as a symbol of an entire period of church history, which we have found corresponds to the restoration period that followed immediately after the denominational epoch called Sardis.
Fuente: College Press Bible Study Textbook Series
(7) Philadelphia.The town of Philadelphia derived its name from Attalus Philadelphus, the king of Pergamos, who died B.C. 138. It was situated on the slopes of Mount Tmolus, in the midst of a district the soil of which was favourable to the cultivation of the vine. On the coins of the town are to be found the head of Bacchus. The town was built on high groundupwards of 900 feet above the sea-level. The whole region, however, was volcanic, and few cities suffered more from earthquakes; the frequent recurrence of these considerably reduced the population. But its favourable situation and fertile soil preserved it from entire desertion. And of all the seven churches, it had the longest life as a Christian city. Philadelphia alone has been saved . . .; among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins. Such is the language of Gibbon, referring to its later history. As a light in the world at the present day, we must look to no Eastern Philadelphia; the hand of William Penn kindled a light in its great namesake of the West.
These things saith he that is holy. . . .Better, These things saith the Holy, the True, He that hath the key of David, that openeth, and no man shall shut, and He shutteth, and no one shall open.
Holy.The main idea of the word here used is that of consecration. It is used of what is set apart to God; it does not assert the possession of personal holiness, but it implies it as a duty. It becomes, therefore, pre-eminently appropriate to Him who was not only consecrate, but holy, harmless, undefiled, and separate from sinners. Prof. Plumptre thinks there may be a reference here to the confession made by St. Peter (Joh. 6:69), where the right reading is, Thou art the Christ, the holy One of God.
True.A favourite word with St. John, and expressing more than the opposite of false. It implies that which is perfect in contrast with the imperfect; the reality in contrast with the shadow; the antitype in contrast with the type; the ideal which is the only real in contrast with the real which is only ideal;
The flower upon the spiritual side,
Substantial, archetypal, all aglow
With blossoming causes
in contrast with the flower that fadeth here. Christ, then, in calling Himself the True, declares that all titles and names given to Him are realised in Him; the idea and the fact in Him are, what they can never be in any other, absolutely commensurate (Trench). In some MSS. the order of these words, the Holy, the True, is inverted.
The key of David.Some early commentators saw in this key the key of knowledge which the scribes had taken away (Luk. 11:52), and understood this expression here as implying that Christ alone could unloose the seals of Scripture, and reveal its hidden truth to men. In support of this they referred to Rev. 5:7-9. The fault of the interpretation is that it is too limited; it is only a corner of the full meaning. He who is the True alone can unlock the hidden treasures of truth. But the use of the word David, and the obvious derivation of the latter part of this verse from Isa. 22:22, points to a wider meaning. Jesus Christ is the true Steward of the house of David. (Comp. Heb. 3:2; Heb. 3:5-6.) The faulty, self-seeking stewards, the Shebnas of Jerusalem and Philadelphia, vainly claimed a right of exclusion from synagogue or church, where Jesus, the God-fixed nail in the sure place, upon which the bundle of earths sorrows and sins might securely be suspended (Isa. 22:23-25), the Eliakim of a greater Zion, had the key of the sacred and royal house. In this, the chamber of truth was one treasure, as the chamber of holiness, the chamber of rest, the chamber of spiritual privileges, were others. In other words, though in a sense the keys of spiritual advantages are in the hands of His servants, He still retains the highest administration of them in His own hands. The power of the keys entrusted to Apostles gave them no right to alter the essentials of the gospel, or the fundamental principles of morality. The absolution given by them can only be conditional, unless the giver of it possesses the infallible discerning of spirits. The reader of Dante will remember how the cases of Guido di Montefeltro (Inf. xxvii.) and of his son Buonconte (Purg. v.) illustrate the belief which sustained so many illustrious spirits (John Huss, Savanarola, Dante), and in times of unjust oppression, tyrannical ecclesiasticism, and which this passage sanctions, that
Nought but repentance ever can absolve;
And that though sins be horrible; yet so wide arms
Hath goodness infinite, that it receives
All who turn to it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
VI. PHILADELPHIA The faithful and blameless Church, Rev 3:7-13.
7. Philadelphia On his apostolic journey our St. John, Starting from Sardis, would travel a narrow strip between the Cogamus river, a branch of the Hermus on his left, and the range of Tmolus mountains on the right thirty miles in length. He would find the city ensconced like a nest in a narrow nook between river and mountain. See map.
Though one of the smallest and most modern of the seven, Philadelphia has a vividly interesting history. Its name, signifying brotherly-love, was a memento of the fraternal affection which existed between its founder, Attalus II., King of Pergamos, and his brother. It was daringly built in the katakekaumene, or burnt district, and so liable to perpetual earthquakes. It was nevertheless persistently inhabited, on account, probably, of the profitableness of its grapes and wines, which its soil richly produced. The American missionary Brewer, (from whose volume several of our cuts are derived,) in our time found it, however, fertile in wheat, opium, madder, and cotton. When the Persian Xerxes marched with his army of millions into Western Asia, for the conquest of Greece, he came to Philadelphia on his route. As the city stood at the head of the two valleys of the Hermus and the Meander, he could take either route. He here found a “plane tree” of such beauty, that he presented it with golden ornaments, and passed on by the northern route, which led to Sardis. The plane tree is still a flourishing product of this soil, and Svoboda tells us that the natives still make the sort of confection of honey, tamarisk, and wheat, which charmed the palate of Xerxes. In the reign of Tiberius all of Asia Minor suffered from tremendous earthquakes, and Tacitus tells us that Philadelphia was very nearly destroyed. When, in 1390, the Ottoman conqueror Bajazet, surnamed the Thunderer, overran Western Asia, this people, who lived over the slumbering earthquake, bravely met the assaults of the Thunderer. They were the last to capitulate to his arms. The present population of Philadelphia is fifteen thousand, one third Greeks. How, in modern times, these Greeks celebrate Christ and the resurrection, Brewer thus informs us: “It being Easter Sunday with the Greeks, we were aroused soon after midnight to witness, in the principal church, the celebration of Christ’s resurrection. Here, as in other places, persons pass about the town at the appointed hour of night, and knock loudly at the door of every Christian dwelling. The usual round of ceremonies was gone through with, such as chanting of prayers, reading portions of Scripture, burning incense, lighting tapers and candles some of the size of small trees and moving in procession about the church and churchyard until the day dawned. Then the assembly broke up exclaiming, “Christ has risen! Christ has risen!” Afterward, during the day and the practice is continued more or less for forty days friends and strangers, in place of the customary forms of salutation, use the set Bible phrases, “Christ has risen!” “He has risen indeed!”
He that is holy Not the usual New Testament word for holy, ‘ , but ; and so not so much implying the sanctified life as the original absolute rightness of the divine Being.
He that is true True in himself, that is, genuine, and true in all his declarations, that is, veracious. As the revealer of God, the source of all revelation, he is both genuine and true.
Hath the key of David As David was the king having both the sceptre and the key of old Jerusalem so this Son of David has the sceptre and the key of the New Jerusalem. And as David’s son he is heir of the theocracy; of the kingdom of God expanding from the old theocracy into a heavenly theocracy, and stretching into eternity.
Openeth, and no man shutteth A quotation and exaltation of Isa 22:22, “The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.” And so this King of the New Jerusalem alone has original control of the keys of the New Jerusalem, to admit or exclude according to his divine will. And so much more has he the key of this earthly kingdom of grace; and all true exercise of the power of the keys by human beings is but an acting as his agents.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Letter To The Church In Philadelphia ( Rev 3:7-13 ).
‘And to the angel of the church in Philadelphia write, These things says he who is holy, he who is true, he who has the key of David, he who opens and none shall shut, who shuts and none opens.’
‘He who is holy.’ The ‘Holy One’ is a title of God (e.g. Isa 57:15; Hos 11:9; Hab 3:3), and in Isaiah He is regularly called ‘the Holy One of Israel’ (Isa 12:6 and often). It refers to His unique distinctiveness, His ‘otherness’, distinctive in essence and in total purity. It is a title bestowed on Christ (Psa 16:10; Act 3:14; 1Jn 2:20).
‘He who is true.’ In 1Jn 5:20 God is called ‘Him who is true’, and here the description is applied to Christ. In Rev 6:10 Christ is called ‘the holy and true’ as here. The sense of ‘true’ is that He is real and reliable and the source of truth.
‘He who has the key of David, he who opens and none shall shut, who shuts and none shall open.’ This picture is taken from Isa 22:20-25. There in the days of Hezekiah the key of David is to be given to Eliakim, who will replace the false chief steward of the royal palace, the treasurer over the king’s treasury. ‘And he will be a father to the inhabitants of Jerusalem and to the house of Judah, and the key of the house of David will I lay on his shoulder, and he shall open and none shall shut, and he shall shut and none shall open’. Eliakim was a faithful steward who managed His stewardship well and was seen as a father to the people. So Jesus too will be faithful and true in watching over His people and providing for His own. None can prevent it. But He will be faithful, not as the steward, but as the son over His own house (Heb 3:6). The idea of the key of David may well suggest that He controls access to the New Jerusalem (See below, Rev 3:12, and Rev 21:2).
However, it will be noted that this is the only introduction which apparently does not refer back to chapter 1 for its source. If it was so this must be considered somewhat surprising. Thus we must consider the suggestion that the mention of a key ties in with the Son of Man as having the keys of the after-world and of death (Rev 1:18). This would stress that He has power over the grave and can release or retain whom He will. If He opens, none can shut. If He shuts none can open.
So the church of Philadelphia are called on to recognise that as the greater David He controls the afterlife and death, releasing whom He will, and that He can provide, or refuse, access to the New Jerusalem.
Fuente: Commentary Series on the Bible by Peter Pett
The Epistle to the Church of Philadelphia Rev 3:7-13 records for us John’s epistle to the church of Philadelphia.
Rev 3:7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
Rev 3:7
Rev 3:8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Rev 3:9 Rev 3:10 Rev 3:10
Rev 3:10 “I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” – Comment Rev 3:10 tells us that the true born-again believers that make up the world-wide Church will not have to go through the seven-year tribulation period. They will be taken out in the rapture prior to this terrible “hour of temptation.” The Greek text reads, “ ” Jack van Impe notes that this verse does not say that the Lord will take His saints through ( ) the great tribulation period, but out of ( ) it. [53] In other words, God will deliver us out from this period of trial on the earth.
[53] Jack van Impe, interviewed by Paul Crouch, Sr. Praise the Lord (Trinity Broadcasting Network, Santa Ana, California), television program, 20 May 2010.
Rev 3:10 Comments The fact that God will keep the church of Philadelphia from the Great Tribulation period (Rev 3:10), which scholars believe is a reference to the rapture, and this is not promised to every church (Rev 2:22; Rev 3:3) suggests that not every believer will go in the Rapture, only those who are ready. The others will be left behind and endure the Tribulation.
Fuente: Everett’s Study Notes on the Holy Scriptures
The letter to the congregation at Philadelphia:
v. 7. And to the angel of the church in Philadelphia write: These things saith He that is holy, He that is true, He that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth:
v. 8. I know thy works; behold, I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept My Word, and hast not denied My name.
v. 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.
v. 10. Because thou hast kept the Word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
v. 11. Behold, I come quickly; hold that fast which thou hast, that no man take thy crown.
v. 12. Him that overcomes will I make a pillar in the temple of My God, and he shall go no more out; and I will write upon him the name of My God and the name of the city of My God, which is New Jerusalem, which cometh down out of heaven from My God; and I will write upon him My new name.
v. 13. He that hath an ear, let him hear what the spirit saith unto the churches. With even greater solemnity and impressiveness than in the case of the preceding letters, the Lord here addresses the Christians at Philadelphia: And to the angel of the congregation at Philadelphia write: These things says the Holy One, the True One, He that has the key of David. He that opens and no one shall shut, and shuts and no one shall open. he pastor of this congregation was to transmit to his charge a message with a very serious import. This is shown even by the name which the Lord applies to Himself. He calls Himself the Holy, the True One, or the truly Holy One. Christ is the Holy One of God, free from all weakness and imperfection of the creatures, true God with the Father from eternity, perfect in His essential holiness. He has the key of David; as a true descendant of David according to the flesh, as the Son of Man, He has established His kingdom, His Church, here on earth. To this mansion of His grace He has the key, in. it He rules and governs: He opens and He shuts its doors, He unlocks and He locks the treasures of His mercy to whom He will. This description prepares for the wonderful promises which the Lord now makes to this congregation.
The first word of the Lord is one of cordial commendation: I know thy works; behold, I have given before thee a door opened, which no one can close, because thou hast a little strength, and thou hast kept My Word, and not hast thou denied My name. The omniscient Lord is fully acquainted with all the circumstances of the congregation; He knows in just what manner His people have been doing the work which was entrusted to them, the work which consisted in bringing others to the blessed knowledge of their Savior. In this work they were being aided by the fact that the Son of David had opened a door before them, a door through which many might still enter into the kingdom of Christ. The Lord had given to this congregation unusual opportunities and facilities for preaching and advancing the faith among outsiders, the best chance for extending the Gospel-message. The entrance of unbelievers of every class, the conversion of the heathen, is the work of the Lord, and of Him alone. The reason why the Lord chose this congregation for this work is indicated by Him when He says that they had a little strength. Without riches, power, and influence before men, these Christians still possessed sources of might such as no man may have by his own reason, learning, and ability, namely, the Word of Christ, to which they had clung in spite of all enmity; the Lord Himself, whom they had not denied, in spite of all attempts of their enemies, renewed their strength day after day. It is He who gives power to the proclamation of His Word and causes it to bring forth much fruit.
An encouraging promise regarding the enemies: Behold, I give out of the synagogue of Satan, of those that claim for themselves that they are Jews, and are not, but lie, behold, I shall make them come and fall down at thy feet and know that I loved thee. There were men among the enemies of the church of Philadelphia who were full of hatred and full of deceit, men who belonged to the synagogue of Satan, who had been apt pupils of the devil himself, especially in the art of malignant persecution, men who styled themselves Jews, but did not belong to the true Israelites in whom there is no guile, to the men that accepted the Messiah in simple faith. From the midst of these very bitter enemies of Christ and His Church the Lord intended, by His grace, to gain some souls for eternal salvation. This the Lord would give, this the Lord would bring to pass, for it is He that converts the hearts and fills them with the joy of their redemption. They would come, overcome by the power of the Word, and they would do homage before the Church which they formerly persecuted, fully convinced at last that the love of God was with His Church, and that only he that accepts this love in faith could be truly happy.
To this promise the Lord adds a second: Because thou hast kept the Word of My patience, I also shall keep thee from the hour of temptation which is bound to come upon the whole world, to test those that live upon the earth. The Word of Christ’s patience is the Word of the Gospel, since it teaches us how patiently Christ suffered for us, how readily He showed all forbearance toward His enemies, 1Ti 1:16; 2Pe 3:15. This Word the congregation at Philadelphia had kept; to this message, by the grace of God, it had clung; through its power the members had borne all tribulations patiently. In return the Lord, out of His great mercy, promises to keep them that are His from the great temptations of the last days of the world, when false Christs and false prophets, not to speak of Anti-Christ himself, would arise and fight against the army of Christ, Mat 24:23-26. That last hour would be a fierce and evil period, a time of proving, of testing out the true believers in the fires of many tribulations and distresses. But in the midst of these trials the Lord promises to keep them that are His; no man can pluck them out of His hand, Joh 10:26-29.
Incidentally, however, He calls out: I am coming very soon; hold firmly what thou hast, lest someone take thy crown. Through His Word the Lord gains and keeps the souls. Therefore the congregation, in view of the fact that His return to Judgment is at hand, is urged to cling to the Gospel and its blessings. Their crown, the message of their salvation, in which the individual spiritual gifts are like costly jewels, must be held with all the power at their command. Through unfaithfulness this crown, which includes the blessing of everlasting life, is lost. If Christians listen to the voice of the deceivers, if they permit themselves to be seduced into misbelief, despair, the lust of the flesh, the lust of the eyes, and the pride of life, then the enemies will triumph, then they will capture the crown of life which is held out before the faithful. These words are not to be taken as a condition under which the Christians merit everlasting life, but as an admonition through which the Lord strengthens them in faithfulness. Thus we are kept, by the power of God, through faith, unto salvation.
To the faithful, moreover, the Lord holds out a wonderful final blessing: He that conquers, I shall make him a pillar in the temple of My God, and he shall nevermore go forth, and I shall write upon him the name of My God and the name of the city of My God, of the New Jerusalem which comes down out of heaven from My God, and My own new name. Here the reward of steadfastness in the Kingdom of Glory is described, as it is given to those who overcome all the attacks of the enemies and all the weakness of their own flesh. There will be no outwardly visible temple in the new Jerusalem, chap. 21:22, but the building of that wonderful spiritual edifice of the Church will there be completed, the faithful Christians themselves being the pillars, adorned with glory and majesty. “My God” Christ calls His heavenly Father, Eph 1:17, to indicate that He who was His Judge in the great Passion has now become in truth His God and our God, our true Father, reconciled to us through His bloody atonement, Joh 20:17. A threefold name the faithful believer will then bear, that of God the heavenly Father, of the heavenly Jerusalem, and of Christ the Redeemer Himself. Every Christian is the child of God by faith in Christ Jesus; having put on Christ in Baptism, He is in God’s hands throughout eternity. The name of the New Jerusalem, of the city above, he bears, to indicate that he has his citizenship above, where there will be joy at His right hand forevermore. Even in the new name of Jesus Christ we shall share, in that name above every name which has been given Him by virtue of His entering into the glory of heaven through His vicarious redemption. He is the King of kings and the Lord of lords. All those, therefore, that confessed the name of Jesus Christ unto the end will govern and triumph with Christ world without end. Truly, the prize is worth the most constant effort, and we shall do well to heed the call of the Lord: He that has ears, let him hear what the Spirit says to the congregations.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 3:7. Church in Philadelphia So called from Attalus Philadelphus, its builder. It is distant from Sardis about twenty-seven miles to the south-east, and is called by the Turks Alah-shahr, or “the Beautiful City,” on account of its delightful situation; standing on the declivity of the mount Tmolus, and having a most pleasant prospect on the plains beneath, well furnished with divers villages, and watered by the river Pactolus. It still retains the form of a city, with something of trade to invite people to it, being in the road of the Persian caravans. Here is little of antiquity remaining, besides the ruins of a church dedicated to St. John, which is now made a dunghill to receive the offals of dead beasts. However, God has been pleased to preserve some in this place to make profession of the Christian faith, there being above two hundred houses of Christians, and four churches. Next to Smyrna, this city has the greatest number of Christians, and Christ has promised a more particular protection to it. Doddridge observes upon the expressions he that is holy, he that is true, that this being so peculiarly the prerogative of God, it is to be admired that no greater stress should have been laid upon it, in proof of the Deity of our blessed Redeemer, &c. See ch. Rev 6:10. The expression he that hath the key of David, is an allusion to Isa 22:22 where the prophet promises to Eliakim, under the symbol of the key of the house of David, the government of the whole nation. See Job 12:14. Rev 1:18. The words that follow, shew that Christ’s power is absolute. David is very often, in the prophets, a type of the Messiah. See Jer 30:9.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 3:7 . The designation of the Lord is derived, of course, not immediately and in its particular details from Rev 1:12 sq., but is formed with reference to the contents of the epistle that follows; [1399] yet the essential meaning of the predicates here used is no other than that expressed in the entire description, Rev 1:12 sq., as only the peculiar mode of statement is conditioned by the opposition to false Judaism. Christ, rejected and traduced by the “synagogue of Satan,” is nevertheless the absolutely Holy One, the true Messiah, and the Lord of the earth.
. Incorrectly Eichh., Heinr.: “A divine ambassador.” So, too, the conception of holiness is improperly obtained by Calov.: “Christ, the Holy One, as the model of the holiness of bishops;” by Vitringa: [1400] “Christ the Holy One of Israel, [1401] as the antitype of the high priest, the prefect of the heavenly sanctuary; “by Ewald: [1402] “Who, on account of his very holiness, avenges the injury inflicted upon Christians by proud Jews.” [1403] “Too indefinite is Ebrard’s reference: “To whom every thing ungodly, even what is most deceptive, is an offence.” The , as well as the , receives its living relation only in connection with the . , and with respect to the epistle which follows. Incorrect are all interpretations of the depending upon the presumption that is synonymous with or , [1404] while means “genuine, with its idea corresponding to its name.” So the Lord calls himself (Rev 3:14 ) , because he is a trustworthy witness, and, just on that account, such an one as actually merits this name. Cf. Rev 6:10 , Rev 19:2 ; Rev 19:9 , Rev 16:7 ; Joh 17:3 ; [1405] 1Jn 5:20 sqq.; Heb 9:24 . Passages also like Rev 21:5 , Rev 22:6 , Rev 15:3 , Heb 10:22 , are to be explained according to this idea. Incorrect, therefore, is the exposition of Vitr.: “Christ as the Mediator of divine truth, as the wearer of the true Urim and Thuminim.” Calov.: “Because he wishes that they who have received it of him guard the word of truth.” Ewald, Stern, etc.: “His promises in reference to the reward are fulfilled to the faithful.” Ebrard: “Who does not join in the falsehoods of those who malign Philadelphia, but on his part (Rev 3:10 ) will bring the truth to light.” The proper meaning of the expression has been correctly apprehended by Alcas., C. a Lap., and Grot., [1406] but has been misapplied by them, as they have combined the two predicates , : “Who has true and perfect holiness the superlative of holiness.” But the . has in itself [1407] an important meaning. Hengstenb. has given the correct interpretation, when in reference to Rev 3:9 he mentions the calumnies of the Jews, attested by Justin Martyr, who wished to see in the Lord only “the one hanged,” and therefore a false Messiah. As opposed to such calumniating Jews, Christ is designated as the absolutely holy, and connected therewith as the true, i.e., the actual and genuine Messiah, heir and Lord of the truly abiding theocracy ( . . . . , . . .). In a similar sense, the apostles in their discourses to the Jews have vindicated the holiness, and, accordingly, the true Messiahship and Sonship of God of the Crucified. [1408]
, . . . Incorrect is the conjecture . ( ), made by Wolf, in consideration of Rev 1:18 . [1409] Without any ground, N. de Lyra explains [1410] the key of David, by appealing to Luk 11:52 ; Luk 24:32 , as “the power to open the understanding of the Scriptures,” and, accordingly, the words , . . .: “No one can hinder those from understanding the Scriptures whom he wishes to instruct, nor can any one understand them unless he unlock them.” So on Rev 3:9 . In like manner is the explanation of Alcasar solved, concerning the cross of Christ as “the instrument of omnipotence.” With entire correctness is “the key of David,” and the succeeding description of its management, interpreted by almost all expositors in general, of the Lord’s own supreme power [1411] in the kingdom of God. The expression contains an allusion to Isa 22:22 , [1412] but also [1413] a significant modification of that passage, since the Lord here appears as the one who has not the key of the house of David, [1414] but the “key of David.” Consequently the Lord is represented not as a second Eliakim, as his antitype, which is also in itself inapposite, but he appears in a series with King David himself, as heir of his royal house and kingdom. [1415] The key of David belongs to one who, as David himself, has a peculiar right, and is Lord [1416] in his royal house, not in the temple, [1417] and accordingly in the entire kingdom of David. But this is applicable to Christ as the new David [1418] unconditionally, because the ancient David, with his theocratic kingdom, was only a prophetic type of the Lord and his eternal kingdom. Just as in Act 2:29 sqq., Act 13:22 sqq., Act 13:33 sqq., this is here applied to unbelieving Jews.
, . . . The construction in the second member is Hebraic, [1419] as the participle makes a transition to the finite tense, [1420] without on that account requiring a to be supplied before . [1421] The entire thought of depends upon the predicate . . . , and is an explanation thereof. But the idea is defined too narrowly, on the one hand, by those who, by a comparison of Mat 16:19 , regard the power of Christ here as being that to forgive sins, and thus to receive into the kingdom of heaven, [1422] and, on the other, by those who derive from Rev 3:8 ( .) a limitation to Rev 3:7 , and thence infer that Christ opens the opportunity for entrance into his kingdom; [1423] while, on the contrary, Rev 3:8 makes prominent only a special point of what in Rev 3:7 is said far more generally, and applied on the other side ( , . . . ). Not once is the distinction of the earthly and heavenly kingdoms to be marked, but the latter is to be regarded in its indivisible completeness, as Christ the Lord and King of the realm admits therein or excludes therefrom. [1424] The supreme power of Christ, belonging to him as the true Messiah, is declared of him entirely in connection with all preceding predicates, and the succeeding epistles. [1425] As an essential part thereto, there belongs especially the irrevocable and inevitable twofold decision in the final judgment. [See Note XXXVII., p 183.]
[1399] Cf. Ebrard.
[1400] Cf. also Zll.
[1401] Isa 6 .
[1402] Cf. also De Wette, Stern, etc.
[1403] A comparison may here be made with Rev 6:10 , where, however, this energetic expression of holiness in judicial righteousness is explicitly marked.
[1404] Cf., on the other hand, Meyer on Joh 7:28 ; Trench, Synonyms of the N. T. , Cambr., 1854, 8.
[1405] Cf. Isa 65:16 , LXX.
[1406] Cf. Ew. ii.
[1407] Cf. Rev 19:11 .
[1408] Act 3:14 ; Act 4:27 ; Act 4:30 ; Act 7:52 ; Act 13:35 . Cf. Joh 13:19 .
[1409] Cf. 2Ki 23:10 .
[1410] Cf. also Primas, Vieg., Zeger.
[1411] Cf. Mat 28:18 .
[1412] Where it is said concerning Eliakim: , , .
[1413] Hengstenb., Ebrard.
[1414] As Grot., Calov., Ewald, De Wette, etc., here explain.
[1415] Cf. Rev 5:5 , Rev 22:16 ; Luk 1:32 .
[1416] Cf. also Ahrens, a a. O. S. 13.
[1417] Cf. C. a Lap., Vitr., Zll., etc.
[1418] Cf. Hos 3:5 ; Jer 30:9 ; Eze 34:23 sqq., Eze 37:24 sqq.
[1419] De Wette.
[1420] Cf., e.g., Amo 5:8 .
[1421] Beng.
[1422] C. a Lap., Vitr., Eichh., etc.
[1423] Ew.; cf. De Wette, Ebrard.
[1424] Cf. Calov., Stern, Hengstenb., etc.
[1425] Especially Rev 3:9 . Cf. Rev 3:12 .
NOTES BY THE AMERICAN EDITOR
XXXVII. Rev 3:7 .
Trench: “Those keys which he committed to Peter and his fellow-apostles (Mat 16:19 ), he announces to be, in the highest sense, his own. It depends on him, the supreme in the house of God, who shall see the King’s face, and who shall be excluded from it. From the highest tribunal on earth, there lies an appeal to a tribunal of yet higher instance in heaven, to His, who opens, and no man can shut; who shuts, and no man can open; and when, through ignorance or worse than ignorance, any wrong has been done to any of his servants here, he will redress it there, disallowing and reversing, in heaven, the erring or unrighteous decrees of earth.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rev 3:7-13 . The epistle to the church at Philadelphia.
Philadelphia in Lydia, named after its founder, King Attalus Philadelphia of Pergamos, lay thirteen hours south-east of Sardis, likewise at the foot of Tmolus. The present Alah Schahr, a not entirely unimportant town, inhabited by Turks and Christians, contains many ruins of ancient Phil.
Of the Christian church at Phil., this Apoc. epistle contains the first trace. A Christian prophetess, Ammia, was mentioned at Phila. [1395] According to the Apostolic Constitutions, vii. 46, Peter installed there the first bishop, Demetrius. Many expositors [1396] have regarded a bishop Quadratus [1397] the receiver of the Apocalyptic message. The apologist Quadratus was bishop of Athens. [1398]
The church, like that at Smyrna (Rev 2:9 ), was exposed to the hostility of the Jews; but, although by no means of imposing importance on account of its extent or other external relations, it had confessed the name of the Lord Jesus with patient fidelity (Rev 3:8 ): among the promises imparted to this church is, accordingly, that also of true victory over the hostile Jews, who in all humility were to seek a share in the salvation discerned in the church (Rev 3:9 ). This relation to Judaism is testified also by the entire mode of conception and expression of the epistle, which with especial definiteness supports itself upon the divine foundation of the O. T., so that, in opposition to false Judaism as the synagogue of Satan, the Church of Jesus Christ appears the more distinctly as the true people of God.
[1395] Cf. Euseb., H. E ., v. 17.
[1396] Cf. N. de Lyra.
[1397] Perhaps according to Eusebius as above. Cf. 3:37.
[1398] H. E ., iv. 12.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2498
EPISTLE TO PHILADELPHIA
Rev 3:7-8. To the angel of the Church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works.
THOSE who imagine that the letters to the seveu Churches refer, in a prophetic way, to different periods of the Church, consider this as descriptive of the Millennial age. It is true, there is in this epistle nothing brought forward as matter of reprehension; nor is there any threatening contained in it; but it is very far from answering to that elevation of piety which the whole Scriptures teach us to expect in that day. The particulars addressed to this Church will be considered in our next discourse: at present, we confine our attention to the introductory part of it; in which, as in all the other epistles, we notice the description which our blessed Lord gives of his own character. The attributes ascribed to him are,
I.
Essential, and personal
He is here spoken of as He that is holy, and He that is true. Now, as man, he answered to this character: for he gave to his bitterest enemies this challenge, Which of you convinceth me of sin [Note: Joh 8:46.]. And when they had sought by all possible means to find a flaw in him, they were constrained to acknowledge that they could find in him no fault at all [Note: Joh 18:38; Joh 19:4-6.]? And, so far as truth is concerned, no person was able to controvert or contradict one word he ever spake: he was in all things, and on all occasions, the True and Faithful Witness [Note: ver. 14.]. But He is not merely holy and true, as all his servants are: no; he is the Holy One, who is truth itself, even God over all, essentially and immutably possessing these attributes in all their fulness. He may, in a sense inapplicable to any created being, be designated,
He that is holy
[Holiness is an essential attribute of the Deity. The angels around his throne celebrate this perfection, saying, Holy, Holy Holy, is the Lord of Hosts; the whole earth is full of his glory [Note: Isa 6:3.]. Indeed, in a more especial manner is this attribute acknowledged; since, in a peculiar and pre-eminent degree, he is distinguished by it: Who is like unto thee, O Lord, amongst the gods? Who is like unto thee, glorious in holiness [Note: Exo 15:11.]? The very name, The Holy One, and, The Holy One of Israel, is that by which Jehovah is most commonly designated. And it is so identified with Deity, as to be incommunicable to any creature whatever: Thus saith the Lord thy Redeemer, the Holy One of Israel; I am the Lord thy God [Note: Isa 48:17.]. Yet is this the name by which Christ, the great Bridegroom of the Church is called: Thy Maker is thine Husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called [Note: Isa 54:5.]. To him is this name expressly applied, both in citations from the Old Testament, and in direct affirmations by the inspired Apostles. St. Peter, on the day of Pentecost, declares, that in the resurrection of Jesus that Scripture was fulfilled, Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption [Note: Act 2:27. with Psa 16:10.]. And in his very next address to the Jews, he charges home upon them their sin in these words: Ye denied the Holy One and the Just, and desired a murderer to be granted unto you, and killed the Prince of Life [Note: Act 3:14-15.]. It is remarkable, that even the devils were constrained to acknowledge Jesus under this character: Art thou come to destroy us? I know thee, who thou art, the Holy One of God [Note: Luk 4:33-34.]
To him, in like manner, may be applied the name,]
He that is true
[Truth is also an attribute of the Deity. Moses says of him, A God of truth, and without iniquity; just and right is He. He is a God that cannot lie [Note: Tit 1:2.]. So of Jesus is this same perfection predicated, as constituting an essential and immutable part of his character: God has given us an undestanding, that we may know Him that is true; and we are in Him that is true, even in his Son Jesus Christ: this is the True God, and Eternal Life [Note: 1Jn 5:20.].
It must be remembered, that in several parts of the description given of Jesus, in these different epistles, his Divine character is particularly marked. He who was dead, and is alive again, is expressly called, The First and the Last [Note: Rev 2:8.]; which cannot possibly be applied to any but the one true God. We therefore recognize in the characters assigned to Him in my text, not only his pre-eminence as man, but his essential character as God.]
We now proceed to notice the Lord Jesus in that part of his character which is,
II.
Ministerial and official
What is said of his having the key of David will be best understood by referring to that passage in the prophecies of Isaiah from whence the words are taken. Shebna had been treasurer over the kings house, under Ahaz and Hezekiah: but, for his pride and carnal security, God determined to cast him out, even as a ball is cast out from a sling; and to substitute, in his place, Eliakim, the son of Hilkiah [Note: Isa 22:15-20.], to whom should henceforth be given the key of the house of David, so that he should manage every thing with uncontrolled authority, opening where no man should shut, and shutting where no man should open [Note: Isa 22:21-22.]. The key that was put upon his shoulder was an emblem of his authority: and in the whole of this office he was a type of Jesus Christ, who, in his mediatorial capacity, was elevated to the throne of David [Note: Luk 1:32-33.], and invested with all power to govern his people agreeably to his sovereign will. This power he exercises,
1.
Over the world
[Seated at the right hand of God, he doth according to his will, in the armies of heaven and amongst the inhabitants of the earth; nor can any stay his hand, or say unto him, What doest thou [Note: Dan 4:35]? So unlimited is his government, that not so much as a sparrow falls to the ground without his special permission.]
2.
Over the Church
[This is his more special charge. He is constituted Head over all things to the Church, that he may order every thing for its edification and advancement [Note: Eph 1:22-23.]. To his servants, who go forth to preach his Gospel, he opens a great and effectual door which none can shut, or interposes his prohibition, as seems good in his sight [Note: 1Co 16:9. with Act 16:6-9.]. To his providential care it must be ascribed, that the Church has stood its ground amidst the most inveterate enemies, and been kept alive as a spark in the midst of a tempestuous ocean. He said that the gates of hell should never prevail against his Church; and he has fulfilled his word, even to the present hour. The most powerful nations have been brought to nought: but of his Church and kingdom there shall be no end.]
3.
Over every individual in the Church
[It is particularly said of Eliakim, that he should be a father to the inhabitants of Jerusalem, and to the house of Judah [Note: Isa 22:21.]: and this office does Jesus execute towards every one of his people. It is not possible adequately to express either his affection for them, or his care over them. Suffice it to say, that not so much as a hair is suffered to fall from the head of any one of them, except as He is pleased to permit. Conceive of a steward, at the head of a large family; how anxious will he be to provide for every member of that family his portion in due season! So shall every the least and meanest of the saints be supplied out of the fulness that is in Christ Jesus, and be furnished with every thing that he stands in need of, for body and for soul, for time and for eternity. With uncontrollable sovereignty will he appoint to all, as he sees fit; at the same time that every thing is ordered by him with unerring wisdom and incessant care: nor against any one of his appointments shall all the powers of darkness prevail. His power is irresistible; and in every case, without exception, his counsel shall stand, and he will do all his will [Note: Isa 46:10.].
This is the power committed to him from above; and, as long as there shall continue any scope for the exercise of his mediatorial office, he will exercise it for the good of his Church and people. But, when the end shall be fully come, then will he deliver up this kingdom to the Fathers hands, and God shall be all in all [Note: 1Co 15:28.].]
See then,
1.
To whom we are to approve ourselves
[It is not mans judgment that we should regard; but the judgment of Him whose holiness will try our most secret thoughts, and whose truth will assign to every one his portion in perfect conformity with the written word. As for man, he, be his judgment what it may, can neither open heaven, nor shut it: but Jesus has the keys of hell and of death [Note: Rev 1:18.]: and, if he open heaven to those who are waiting for him, none shall shut it against them: nor, if he shut heaven against the unwatchful, shall all the entreaties that can ever be urged prevail to gain them admission. I charge you then, brethren, to remember that admonition which he gives to all his Churches without exception; I know thy works: for, most assuredly, according to what he sees and knows, respecting every one of us, will his sentence of admission or exclusion be. Then, at all events, whatever his present forbearance may lead us to imagine, will he judge with righteousness, and reprove with equity; and righteousness will be the girdle of his loins, and faithfulness the girdle of his reins [Note: Isa 11:4-5.].]
2.
On whom, in all things, we are to depend
[To Christ alone are we to look, both as our Advocate and our Head. He has all fulness committed to him on purpose for us; and we are to receive out of that fulness, according to our wants. Of Eliakim it is said, They shall hang upon him all the glory of his fathers house, the offspring and the issue, all the vessels of small quantity, from the vessels of cups even to all the vessels of flagons [Note: Isa 22:24.]. And this shews on whom we are to rely, even every one of us, from the least to the greatest. All of us must live by faith on him, even by faith in the Son of God, who loved us, and gave himself for us [Note: Gal 2:20.], Let us but look to him, and we have nothing to fear: for he is able to supply our every want, that we, having always all-sufficiency in all things, may abound unto every good work [Note: 2Co 9:8.], and have an abundant entrance ministered unto us into the kingdom of our Lord and Saviour, Jesus Christ [Note: 2Pe 1:10-11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(7) And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; (8) I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (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. (10) Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (11) Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (12) Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. (13) He that hath an ear, let him hear what the Spirit saith unto the churches.
Philadelphia was another of the cities of this province in Asia. It is now in the hand of the Turks. But though it bears by them the name of the fair city, yet, if we may credit Travellers, it is wretchedly inhabited. In distance it is nearly thirty miles from Thyatira. Our Lord begins this Epistle with those distinguishing characters he assumes to himself, and by which he is personally known, throughout the whole scriptures. These things, saith he that is holy, he that is true. He that hath the key of David. Be that openeth, and no man shutteth; and shutteth, and no man openeth. In whatever point of view we contemplate our Lord, as God, one with the Father and the Holy Ghost, or as God-Man Mediator, he is only holy, and true, such an High Priest became us who is holy, harmless, undefiled, separate from sinners, and made higher than the heaven, Heb 7:26 . And what tends to endear this part of our Lord’s character the more to his people is, that in this holiness and truth, all his chosen are interested, So God the Father, at the first, chose the Church, that it should be in him, holy, and without blame, before him in love, Eph 1:4 . So that he, that is, the true and faithful Witness, is also the holiness of his people. He is their sanctification and wisdom, 1Co 1:30 , they are sanctified in him, and from him, and by him. Sweet consideration to the faithful in Christ Jesus! And by the key of the house of David, considering David as a type of Christ, and the Church Christ’s house; Heb 3:6 . It is his office, both to open and shut, and to none beside doth this belong. This was predicted of Christ, under the character of Eliakim, by one of the Prophets; and Christ confirmed it, in the first opening of this vision to John, Rev 1:18 ; Isa 22:20-25 . Reader! pass not away, from this precious scripture, without first bending the knee of adoration, love, and praise, to this Almighty Savior, at whose girdle hang all the keys of government, in all the departments of nature, providence, grace, and glory. He hath the key to open to all appointments, to give eternal life to as many as the Father hath given him, to gather his people, to pardon, to cleanse, to justify, to sanctify, to glorify them. None can open the grave to his saints, but Jesus. And when he opens, to each and everyone he saith, as he did to Jacob, fear not to go down into Egypt, I will go with thee, Gen 46:3-4 . None can open heaven but Jesus. None cast into hell but Jesus. Oh! the preciousness of knowing Him; and his Almighty power; and, that that power is everlastingly in exercise, for blessing and protecting his people!
The Lord having made himself known to his Church of Philadelphia, by the special, and personal features of his character, next proceeds to inform them of his knowledge of them, of his grace towards them, in setting before them an open door which none can shut, and of his securing them in the hour of temptation which shall come upon all the world; and of his making all their enemies to come, and bend before their feet, and to know that Jesus hath loved them.
The good works Jesus speaks of, are the graces of the Spirit, producing in them faith, and love, and trust in Christ. And by an open door, it should seem to imply, the freeness the Lord would give, under this time-state of the Church, to the preaching of the pure Gospel. And, indeed, what is said here concerning the Church of Philadelphia, carries with it an assurance, of a greater out-pouring of the Spirit, and a greater in-gathering of Christ’s scattered ones, than in any other period of the Gospel, from the first descent of the Holy Ghost at the day of Pentecost. The coming of the synagogue of Satan, in them that say they are Jews, and are not; evidently means, a great work of conversion by the Lord’s grace, upon those that before persecuted the Church of Christ. By the synagogue of Satan, is intended those of the Lord’s children, which, while in the blindness of nature, and dead in trespasses and sins, were in his service, and wore his livery, and did his work; but now, by regenerating grace, were called out of darkness, and translated into the kingdom of God’s dear Son. But, by coming and worshipping before the Church’s feet, doth not mean worshipping the Church, for the Church is no object of worship, but worshipping, with the Church, the Lord; and to know, that the whole Church share in the common love of God her Savior. So that those converts from Satan, will know their joint interest with the Church in Christ.
The glorious things here described, of being kept from the hour of temptation, while the whole carnal world is involved in it; of over – coming in, and by Christ; being made a pillar in God’s temple, and having God’s name, yea, Christ’s new name, which, as Mediator, by his righteousness and blood-shedding, he hath purchased; the going no more out, and the like; these are allusions, not to the Church in glory above, but to the period of triumph below. For the Lord saith, let no man take thy crown. The heavenly crown cannot be supposed as meant, for who in heaven of the ungodly shall be there to take it. But it means the faith of assurance here below, Hold that fast, saith Christ, which thou hast; meaning your consciousness, that it is yours, in Christ. Faith gives present right, though not present possession. It becomes a reversionary interest, perfectly sure, and perfectly certain, after death, Faith, therefore, looks at it as such, and grasps it, as certain, as the heir of an inheritance, when he shall attain his majority, and is God out of his nonage. Reader! what saith your experience to these things? If the Lord the Spirit hath regenerated you from the Adam-nature of the fall, in that new birth; you are begotten to this lively hope by the resurrection of Jesus Christ from the dead to this inheritance incorruptible and undefiled, and that fadeth not away. The thing is certain, and the interpretation sure. Oh! the unspeakable mercy! There is no suspense, no doubt, no peradventures. A regenerated child of God, is in no uncertainty, as to the final issue. If Christ and his righteousness be mine now, it will be then, and then forever!
One word more, as to the period of this Philadelphian state. Here I presume not to speak in the least decidedly, In the general observations at the opening of this mysterious Book of God, I have assigned my reasons, why the Lord hath been pleased to keep the time a secret, until the events he accomplished. And the more I ponder the subject, the more I am convinced that these things are hidden from the Church generally speaking; though, as in the instance of Daniel, a child of God, here and there, may have secret intimations given him. See Dan 9 throughout. And, with respect to carnal men, who have presumed to write on the prophecies of Scripture, unenlightened by grace, untaught of God; we have seen what awful business they have made of it. They run upon the thick bosses of God’s bucklers, Job 15:26 . From such men, everyone truly taught of God, cannot but turn away. Whether the Church of Christ be under the Sardis-state in the present hour, how far that state is advanced, whether this Philadelphian is to succeed it, and how near at hand, I am humbly inclined to believe, no man knoweth these things. As to the features of the Church of Sardis being suited to the present hour in many particulars, this may safely be allowed, and yet no conclusion therefrom drawn, how much of it is run out, and how, much longer it hath to last. And, though the Church of Sardis may be said to be more like the present state of Christ’s Church in the earth, than any of the former; yet, it should he observed, that there is not one of the foregoing, but what in it may be discovered spots like our own. In a word, I may be singular, and I may be wrong; but, as I solemnly believe, that there never was a period since the emancipation of this kingdom from Popery, in which vital godliness was at a lower ebb than the present, I am inclined to think, that, before the Philadelphian-state, as here described, comes on, there will be a sifting time, Amo 9:8-10 . Then, if the Lord so appoint, may succeed the blessed promises that follow, verse 11 to the end; which are in correspondence to the Philadelphian-state, as here described. But the scena ante penultima, that is, the scene before the last, will be perilous. So Christ seems to intimate, in closing up the Sardis – state. I will come on thee as a thief; and thou shalt not know what hour I will come upon thee, Rev 3:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
Ver. 7. That is holy ] And therefore to be “sanctified in righteousness,”Isa 5:16Isa 5:16 .
True ] And therefore to be trusted.
That hath the key of David ] And is therefore to be sought unto for a door both of utterance and of entrance, Col 4:13 ; 2Co 2:12 ; Act 16:14 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 13 .] THE EPISTLE TO THE CHURCH AT PHILADELPHIA. It has been remarked, that this Epistle hears a tinge throughout of O. T. language and imagery, correspondent to the circumstances of the church as connected with the Jews dwelling there. For the history, &c., see Prolegomena. And to the angel of the church in Philadelphia write: These things saith the true One (it is doubtful whether the distinction between and , which lies on the surface in ordinary usage, can be held firmly, on thorough examination of the places where the word occurs in the N. T. It is not easy for instance to justify the meaning “ genuine ,” “ answering fully to its name ,” in passages like Joh 7:28 ; and more experience in the habit of later Greek to break down the distinctions of derivative nouns has shaken me in the assertion of this meaning wherever the word occurs. Here, it would certainly appear as if it were chosen to declare an attribute of our Lord opposed to the . below. Not that the meaning genuine would be out of place in such a connexion: but that where is used absolutely , of a person, the two meanings, genuine and truthful , running up into one head of truth , we must not in later diction press the one subordinate meaning as against the other. See for the distinction, which, however, is too exclusively pressed, Trench, N. T. Synonyms, viii. The senses here to be avoided are, , as Corn.-a-lap. and Grot., thus losing the word altogether; the real Messiah , in reference to the rejection of Him by the Jews, as Hengst. and Dsterd.; He that bears the truth , as the High-priest the Urim and Thummim, . , LXX, Exo 28:26 (30); so Vitringa: “promissis suis stans,” as Ewald and Zllig), the Holy One (as opposed to the below; not with reference to Christ’s High-priesthood, as Vitr.: nor as Eichhorn and Heinr., “legatus divinus:” but expressive of moral attribute), He that hath the key of David (i. e. He that is the Heir and Lord of the abiding theocracy, as Dsterd. In Isa 22:22 , it is said of Eliakim son of Hilkiah, , : which is manifestly the passage here incorporated into the Lord’s message: and the sense is, that whatever inferior degrees there may be of this power of opening and shutting the church (= the house of David, with reference to the false Jews below), the supreme power, the one true key, belongs to the Lord Christ alone. It is hardly justified, and serves but little purpose, to attempt to set up a distinction between here, and in l. c. (so Hengst., Ebr., Dsterd.: see the idea well refuted in Vitringa.) The key is the same in both cases: but the One possesses it as his own by right, the other has it merely entrusted to him; laid on his shoulder. Some mistaken views have been: “potestatem aperiendi intellectum Scripturarum,” Lyra, so also Primas [58] , Bed [59] , Zega, al.: that should be , or , and that our words mean the same as ch. Rev 1:18 , (Wolf). This idea is quite distinct from that, and is closely connected with Rev 3:8 , where the reference is entirely to the Church of God and success in God’s work. The same Lord of all has the keys both of the prison and of the palace; but these words refer to the latter alone. Cf. on the whole sense, Mat 16:19 ), who openeth and no one shall shut, and shutteth (the construction is altered to the direct from the participial: as in Amo 5:7 , , . This is said to be Hebraistic (De W.): but such irregularities are not confined to any particular language) and no one shall open (these words are to be taken not merely of the power of Christ to forgive sins, but generally, as indeed the next verse requires. Christ only has power to admit into and exclude from His kingdom; to enlarge the work and opportunities of His Church, and to contract them): I know thy works (these words stand by themselves; not, as De W. (so also Ewald and Bengel), as connected with . . . below, the intervening sentence, , being considered parenthetical.
[58] Primas ius , Cent y . VI.
[59] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
They are words of comfort and support to the Philadelphian Church): behold I have given before thee a door opened (i. e. hare granted, in my possession and administration of the key of David, that a door should stand opened. For the construction, see ref. The door is variously understood: by Lyra, al. (see above on Rev 3:7 ) as “ostium apertum ad scriptures intelligendas:” by Areth [60] , as : by Bengel, as an entrance into the joy of thy Lord and so to an uninterrupted progress in all good; Eichhorn and Heinrichs, “aditus ad me tibi patet,” in the merely superficial sense of “bene tibi cupio:” most expositors take it to mean, as in reff. 1 Cor.; 2 Cor.; Col. (otherwise in ref. Acts), an opportunity for the mission work of the church. And this appears to be the true sense here, by what follows in Rev 3:9 , promising conversion of those who were now foes. This connexion, which lies in the context itself, is made yet plainer by the .
[60] Arethas, Bp. of Csarea in Cappadocia, Cent y . X. 2
, because the course is naturally forward ), which no one is able to shut ( it , redundant: see reff.): because (not, as Vitr., etiamsi : gives the reason of what preceded; the Lord will confer this great advantage on the Philadelphian church, because ) thou hast little power (not as E. V. “ a little strength ,” thereby virtually reversing the sense of the words: . importing “ thy strength is but small ,” and the E. V. importing “ thou hast some strength ,” the fact of its smallness vanishing under the indefinite term “ a little .”
The meaning of this must not be assigned as Lyra, “quia non dedi tibi gratiam miraculorum, sicut multis aliis episcopis illius temporis, recompensavi tibi intellectu sacrarum scripturarum excellenti” (see above), but it must be understood, as most Commentators, to have consisted in the fewness of the congregation of Christians there: possibly also , as Hengst., in their poverty as contrasted with the wealth of their Jewish adversaries), and (using that little well) didst keep my word and didst not deny my name (the aorr. perhaps refer to some time of especial trial when both these temptations, to break Christ’s word and deny His name, were put before the church). Behold, I give (not, to thee , as Hengst., nor can we render it by “ patiar “as Wolf: the sense is broken off in the following clause, and the resumed by : see reff. in both places) of the synagogue of Satan (see on ch. Rev 2:9 , where the same expression occurs of outward Jews who were not real Jews), who profess themselves to be Jews and they are not, but do lie, behold I will make them (this is put as the object of the preceding verb rather than as the subject of the following, as in , , not by a mere attraction of grammar, as usually represented (even in Winer, edn. 6, 66. 5, a), but in the strictest logical propriety, being the object on which the action indicated by the preceding verb is exercised) that they shall come (for aft. ., and for the fut. indic, after , see reff.), and shall worship before thy feet (so in Isa 60:14 , “the sons also of them that afflicted thee shall come bending unto thee: and 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.” See also Isa 49:23 ; Zec 8:20-23 . These passages are decisive against the sense given by Corn.-a-lap., “significatur summa fidelium devotio, reverentia et submissio erga ecclesiam ejusque prlatos. Hc enim adoratio procedit ex apprehensione excellenti prlatorum plusquam human et minus quam divin:” a sense unknown to Estius and the better R.-Cath. expositors. Areth [61] in the catena says well: , , , , , “ , ”), and that they may know that I loved thee (the English idiom requires, “have loved thee:” but the aor. has its propriety, referring as it does to the time preceding that in which they shall do this. Dsterd. takes it as used of that great proof which Christ gave of His love by dying for His church, appealing to the same aor. in Eph 5:25 ; Gal 2:20 ; 1Jn 4:10-11 . But thus we lose the especial reference to the particular church which seems to be involved in the recognition. It is the love bestowed on the Philadelphian church, in signalizing its success in the work of Christ, that these converted enemies shall recognize. Lyra’s explanation is curious and characteristic, “quia ego dilexi te, promovendo non solum ad fidem catholicam, sed etiam ad episcopalem dignitatem”). Because thou didst keep the word of my endurance (the preached to thee, enjoining that which belongs to Me and mine, see ch. Rev 1:9 . belongs to alone, not to the whole . . as Dsterd., Winer (edn. 6, 34. 3, b), al. Such a construction would, I conceive, be indefensible: certainly all the places which are quoted as for it, are against it: viz. ch. Rev 13:3 ; Col 1:13 ; Heb 1:3 . Had it been so here, I should have expected ), I also (I on my side: the expressing reciprocity. And this reciprocity depends, in its form, on the close juxtaposition of the and , which is materially interfered with by referring to the whole sentence and resolving into a mere epithet: see above) will keep thee ( emphatic and prominent) from ( , from out of the midst of: but whether by immunity from , or by being brought safe through , the preposition does not clearly define. Nor can the distinction which Dsterd., al., attempt to set up between and . , be safely maintained. In comparing Joh 17:15 , , , with Jas 1:27 , , it is not easy to see that the former implies passing scatheless through the evil, while the latter imports perfect immunity from it. This last we may grant: but is it not equally true in the other case? Rev 7:14 , . ., which they cite on their side, is quite different: the local meaning of being made decisive by the local verb ) the hour of temptation (the appointed season of sore trial, , of the well-known and signal temptation. But the article cannot be expressed in English, because it would unavoidably become the antecedent to “ which ” following) which is about to come upon the whole world (the time imported is that prophesied of in Mat 24:21 ff., viz. the great time of trouble which shall be before the Lord’s second coming. As such, it is immediately connected with following), to try them that dwell upon the earth (see ch. Rev 8:13 , &c., as in reff., where the expression applies to those who are not of the church of Christ. In this great trial, the servants of Christ shall be kept safe, ch. Rev 7:3 . The trial of the will operate in two ways: on the faithful, by bringing out their fidelity; on the unfaithful and unbelieving, by hardening them in their impenitence, see ch. Rev 9:20-21 , Rev 16:11 ; Rev 16:21 .
[61] Arethas, Bp. of Csarea in Cappadocia, Cent y . X. 2
The expositors have in many cases gone away from this broad and obvious meaning here, and have sought to identify the with various periods of trial and persecution of the Church : a line of interpretation carrying its own refutation with it in the very terms used in the text. Thus Grot. understands it of the persecution under Nero; Lyra, of the future increase of that “under Domitian, which was raging as the Apostle wrote: Alcas., Parus, al., of those under Trajan: Primasius and Bed [62] , of the troubles which should arise on account of Antichrist, which is nearer the mark. Andr [63] and Arethas give the alternative: , , , , ).
[62] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
[63] Andreas, Bp. of Csarea in Cappadocia, Cent y . VI.
Rev 3:7-13 . The message to Philadelphia.
Rev 3:7 . . Less than twenty years later an equally favourable account of the local church was given by Ignatius ( ad Phi 3:5Phi 3:5 , Phi 3:10 ). . . ., Jesus is a messiah indeed, one deserving that honoured name and realising its meaning. The favourite Johannine term (=“true,” in the wider sense of “genuine,” opposed to unreal rather than to untruthtul, cf. Justin’s Dial . xcvi., Athen. vi. 253 100: no pseudo-messiah, as local Jews asserted, cf. 8 c and 9) is here grouped with ( i.e. , not merely = legitimately messianic as in Joh 10:36 , Clem. Rom. xxiii. 5, but freed from creaturely weakness and imperfection, his nature in intimate touch with the divine fulness, Issel: der Begriff der Heiligkeit im N.T. , 1887, pp. 70, 110, R. J. 305), as in Rev 3:14 , Rev 19:11 , Rev 21:5 , Rev 22:6 with , and in Rev 15:3 , Rev 16:7 , Rev 19:2 with . Slightly otherwise, Apoc. Bar. lxvii. 7: “He is true, so that he shall do you good and not evil,” and below at Rev 16:7 (though this sense might suit here also, as an amplification of ). . . . (based on Isa 22:22 ) the messiah, as Davidic scion, possesses the absolute power of admission to and exclusion from the divine realm. This part of the title ( cf. Job 12:14 , 😉 alludes to what immediately follows as well as to the arrogant claim mentioned in Rev 3:9 . Christ alone, the heavenly , has the right to excommunicate. Compare Savonarola’s brave reply to the bishop of Vasona who had pronounced his sentence of degradation ( separo te ab ecclesia militante atque triumphante): Militante, non triumphante: hoc enim tuum non est .
NASB (UPDATED) TEXT: Rev 3:7-13
7″And to the angel of the church 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: 8’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. 9Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lieI will make them come and bow down at your feet, and make them know that I have loved you. 10Because 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. 11I am coming quickly; hold fast what you have, so that no one will take your crown. 12He 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. 13He who has an ear, let him hear what the Spirit says to the churches.'”
Rev 3:7 “He who is holy, who is true” Rev 3:7 is a series of four descriptive clauses describing Jesus with titles for YHWH. “Holy” was used 30 times in Isaiah to describe YHWH. John usually substituted the term “righteous” (cf. Rev 15:3; Rev 16:7; Rev 19:2). “True” was often used of YHWH (cf. Isa 65:16; Jer 10:10; 1Jn 5:20; Rev 15:3; Rev 16:7; Rev 19:2). The first two, “holy” and “true,” are used again of God in Rev 6:10. The term “true” in Greek meant “true as over against false,” but in Hebrew it meant “faithful or trustworthy.” Jesus is surely both (cf. Rev 3:14; Rev 19:11; Rev 21:5; Rev 22:6).
“who has the key of David” This is an allusion to the royal Davidic Messiah of 2 Samuel 7, but particularly of Isa 22:22, from where this exact imagery is drawn.
“Who shuts and no one opens” This refers to the preaching of the gospel (see note at Rev 3:8).
SPECIAL TOPIC: USE OF “DOOR” IN THE NT
Rev 3:8 “I have put before you an open door which no one can shut” This is a perfect active indicative and a Perfect passive participle. This refers to either
1. preaching opportunities (keys, cf. Mat 16:19)
2. entrance into the Messianic banquet (clothed in white, cf. Rev 3:4)
3. a divine opportunity for service (cf. Act 14:27; 1Co 16:9; 2Co 2:12; Col 4:3)
“because you have a little power” This is the first of three reasons why Jesus opened such a wonderful door of opportunity. This is the only one of the seven churches to which Jesus had nothing negative to say.
“and have kept My word” The verb tense (aorist active indicative) implies a particular time of persecution or a decisive act of obedience. They had “little faith,” but they used it well!
“and have not denied My name” This may be a reference to the persecution caused by the demands of the Concilia, local supporters of the Emperor worship (cf. Rev 2:13).
Rev 3:9 “I will cause those of the synagogue of Satan,” This may refer to Jewish opposition to the gospel. The Church, not unbelieving Jews, is the true people of God.
“I will make them come and bow down at your feet” This is an allusion to Isa 45:14; Isa 49:23; Isa 60:14, which initially spoke of the Gentiles coming into the Jewish nation, but because these so-called Jews rejected the Messiah they would come to bow to these Gentile believers to show God’s love to them (cf. Isa 43:4; Isa 43:9). This is a good example of how the NT in general, and John in particular, has modified the OT prophecies concerning Israel. John uses a text that originally saw the Gentiles coming to a restored Jerusalem to worship YHWH, but in the new age of righteousness this geo-political image is expanded to include a believing world (Jew and Gentile) having unbelieving Jews come and bow down! This universalization of Israel and Jerusalem shows that Revelation, far from substantiating a literal fulfillment of OT prophecies to a Jewish nation, has transformed them (cf. Eph 2:11 to Eph 3:13). This is the “mystery of the gospel hidden from the ages”!
Rev 3:10
NASB”Because you have kept the word of My perseverance”
NKJV, NJB”Because you have kept My command to persevere”
NRSV”Because you have kept my word of patient endurance”
TEV”Because you have kept my command to endure”
This may be a reference to Joh 8:51 or Rev 17:6. Jesus is not promising to keep His church from persecution because in the letters to the seven churches persecution, even death, was occurring.
Rev 3:10 refers to a world-wide judgment of God on unbelievers. It is crucial to distinguish between the “tribulations” believers endure in faith and “the wrath of God” that falls on an unbelieving world.
Interpreters differ over how the church will be spared amidst this eschatological judgment:
1. some see the church as going through it protected by God (cf. Joh 17:15)
2. others see this as pointing toward a secret rapture of believers before this period
I prefer #1. God’s people were not spared persecution and death during the first few centuries in a Greco-Roman culture or the continuing persecution and death as the gospel spread, nor will they be spared the end-time birth pains of the New Age. Persecution has always purged and strengthened the church!
The literary unit of chapters 2-3, in which the Church experiences persecution, is followed by the literary unit of heaven, in which the martyred Church prays for revenge. This “wrath of God” is given in stages of severity (seals-1/4, trumpets-1/3, bowlstotal destruction), each stage given for the purpose of calling the lost to salvation. God’s ultimate wrath, the second death, the lake of fire (cf. Revelation 20), is no longer for redemption, but is totally punitive.
The persecuted church becomes the victorious church and the persecuting unbelievers experience persecution! God is in control! See Special Topic: Perseverance at Rev 2:2.
“to test those who dwell on the earth” This phrase is used repeatedly throughout to refer to a settled state of rebellion by unbelievers (cf. Rev 6:10; Rev 18:13; Rev 1:10; Rev 12:12; Rev 13:8; Rev 13:12; Rev 13:14; Rev 17:8). God wants them to repent and believe (cf. 1Ti 2:4; 2Pe 3:9), but they will not, even amidst the expanding judgments of the seals, trumpets, and bowls. See Special Topic: Greek Terms for Testing at Rev 2:2.
Rev 3:11 “I am coming quickly” This is a continuing emphasis upon the immediacy of the Lord’s coming (cf. Rev 1:1; Rev 1:3; Rev 2:16; Rev 22:7; Rev 22:12; Rev 22:20). The early church expected the immediate return of the Lord. This is the hope of every generation of Christians. See Special Topic: Soon Return at Rev 1:3.
“hold fast what you have” This is a present active imperative, meaning “continue to hold fast” as the aorist active imperative of Rev 2:25 focused on a decisive act of holding fast (see Special Topic at Rev 2:2). As believers hold on to God, He will hold on to them (cf. Gal 6:9). This is the covenant relationship of God’s sovereignty and mankind’s mandated response!
Salvation is an initial decision of repentance and faith (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21) followed by lifestyle repentance and faith, obedience, service, and perseverance. All of these items are necessary for mature Christianity.
“crown” This is another reference to the stephanos crown mentioned in Rev 2:10. It was a reward for faithfulness.
Rev 3:12 “He who overcomes” See note at 2.2.
“I will make him a pillar in the temple of My God” Philadelphia was in an earthquake area; the metaphor of a pillar conveyed the concept of stability. Prominent citizens’ names were inscribed on the pillars of the temples in Philadelphia. The term “temple” here is a term (naos) from the verb “to dwell” and was used of the place where deity’s very presence dwelt. The overcoming believers will never have to leave God’s presence (cf. Psa 23:6; Psa 27:4-6).
This may be a metaphor because apparently there will be no temple in the new age (cf. Rev 21:22).
“I will write on him the name of My God” Notice the five-fold repetitions of “My” in Rev 3:12. This is a wonderful acknowledgment of intimacy with God. The name symbolized ownership (cf. Rev 7:3; Rev 14:1; Rev 22:4).
“the new Jerusalem. . .new name” Revelation picks up on the prophecies of Isaiah.
1. new things, Isa 42:9; Isa 43:19; Isa 48:6 (Rev 21:5)
2. new song, Isa 42:10 (Rev 5:9; Rev 14:3)
3. new name, Isa 62:2; Isa 65:15 (Rev 2:17)
4. new heaven and new earth, Isa 65:17; Isa 66:22 (Rev 3:12; Rev 21:1).
The new heavenly city, Jerusalem, is also prophesied in Isa 40:2; Isa 40:9; Isa 41:27; Isa 44:20; Isa 44:28; Isa 52:1-2; Isa 52:9; Isa 62:1; Isa 62:6-7; Isa 65:18-19; Isa 66:10; Isa 66:13; Isa 66:20 (Rev 21:2; Rev 21:10). It is the metaphor for the presence of God among His people. The OT prophecies have been universalized. New Jerusalem is not a city in Palestine, but the promise of a new age of righteousness.
Rev 3:13 See note at Rev 2:6.
Philadelphia. About thirty miles south-east of Sardis. Very little known of it beyond a few references in Pliny, but the Greek name indicates a Macedonian population.
Holy = The Holy One. See Rev 4:8. Compare Hos 11:9, &c. The Greek hagios occurs twenty-six times in Rev. See App-197.
True. App-175.
key of David. See Isa 22:22.
no man = no one. Greek. oudeis.
7-13.] THE EPISTLE TO THE CHURCH AT PHILADELPHIA. It has been remarked, that this Epistle hears a tinge throughout of O. T. language and imagery, correspondent to the circumstances of the church as connected with the Jews dwelling there. For the history, &c., see Prolegomena. And to the angel of the church in Philadelphia write: These things saith the true One (it is doubtful whether the distinction between and , which lies on the surface in ordinary usage, can be held firmly, on thorough examination of the places where the word occurs in the N. T. It is not easy for instance to justify the meaning genuine, answering fully to its name, in passages like Joh 7:28; and more experience in the habit of later Greek to break down the distinctions of derivative nouns has shaken me in the assertion of this meaning wherever the word occurs. Here, it would certainly appear as if it were chosen to declare an attribute of our Lord opposed to the . below. Not that the meaning genuine would be out of place in such a connexion: but that where is used absolutely, of a person, the two meanings, genuine and truthful, running up into one head of truth, we must not in later diction press the one subordinate meaning as against the other. See for the distinction, which, however, is too exclusively pressed, Trench, N. T. Synonyms, viii. The senses here to be avoided are,- , as Corn.-a-lap. and Grot., thus losing the word altogether;-the real Messiah, in reference to the rejection of Him by the Jews, as Hengst. and Dsterd.; He that bears the truth, as the High-priest the Urim and Thummim, . , LXX, Exo 28:26 (30); so Vitringa: promissis suis stans, as Ewald and Zllig), the Holy One (as opposed to the below; not with reference to Christs High-priesthood, as Vitr.: nor as Eichhorn and Heinr., legatus divinus: but expressive of moral attribute), He that hath the key of David (i. e. He that is the Heir and Lord of the abiding theocracy, as Dsterd. In Isa 22:22, it is said of Eliakim son of Hilkiah, , : which is manifestly the passage here incorporated into the Lords message: and the sense is, that whatever inferior degrees there may be of this power of opening and shutting the church (= the house of David, with reference to the false Jews below), the supreme power, the one true key, belongs to the Lord Christ alone. It is hardly justified, and serves but little purpose, to attempt to set up a distinction between here, and in l. c. (so Hengst., Ebr., Dsterd.: see the idea well refuted in Vitringa.) The key is the same in both cases: but the One possesses it as his own by right, the other has it merely entrusted to him; laid on his shoulder. Some mistaken views have been: potestatem aperiendi intellectum Scripturarum, Lyra, so also Primas[58], Bed[59], Zega, al.: that should be , or , and that our words mean the same as ch. Rev 1:18, (Wolf). This idea is quite distinct from that, and is closely connected with Rev 3:8, where the reference is entirely to the Church of God and success in Gods work. The same Lord of all has the keys both of the prison and of the palace; but these words refer to the latter alone. Cf. on the whole sense, Mat 16:19), who openeth and no one shall shut, and shutteth (the construction is altered to the direct from the participial: as in Amo 5:7, , . This is said to be Hebraistic (De W.): but such irregularities are not confined to any particular language) and no one shall open (these words are to be taken not merely of the power of Christ to forgive sins, but generally, as indeed the next verse requires. Christ only has power to admit into and exclude from His kingdom; to enlarge the work and opportunities of His Church, and to contract them): I know thy works (these words stand by themselves; not, as De W. (so also Ewald and Bengel), as connected with … below, the intervening sentence, , being considered parenthetical.
[58] Primasius, Centy. VI.
[59] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
They are words of comfort and support to the Philadelphian Church): behold I have given before thee a door opened (i. e. hare granted, in my possession and administration of the key of David, that a door should stand opened. For the construction, see ref. The door is variously understood: by Lyra, al. (see above on Rev 3:7) as ostium apertum ad scriptures intelligendas: by Areth[60], as : by Bengel, as an entrance into the joy of thy Lord and so to an uninterrupted progress in all good; Eichhorn and Heinrichs, aditus ad me tibi patet, in the merely superficial sense of bene tibi cupio: most expositors take it to mean, as in reff. 1 Cor.; 2 Cor.; Col. (otherwise in ref. Acts), an opportunity for the mission work of the church. And this appears to be the true sense here, by what follows in Rev 3:9, promising conversion of those who were now foes. This connexion, which lies in the context itself, is made yet plainer by the .
[60] Arethas, Bp. of Csarea in Cappadocia, Centy. X.2
, because the course is naturally forward), which no one is able to shut (it, redundant: see reff.): because (not, as Vitr., etiamsi: gives the reason of what preceded; the Lord will confer this great advantage on the Philadelphian church, because ) thou hast little power (not as E. V. a little strength, thereby virtually reversing the sense of the words: . importing thy strength is but small, and the E. V. importing thou hast some strength, the fact of its smallness vanishing under the indefinite term a little.
The meaning of this must not be assigned as Lyra, quia non dedi tibi gratiam miraculorum, sicut multis aliis episcopis illius temporis, recompensavi tibi intellectu sacrarum scripturarum excellenti (see above), but it must be understood, as most Commentators, to have consisted in the fewness of the congregation of Christians there: possibly also, as Hengst., in their poverty as contrasted with the wealth of their Jewish adversaries), and (using that little well) didst keep my word and didst not deny my name (the aorr. perhaps refer to some time of especial trial when both these temptations, to break Christs word and deny His name, were put before the church). Behold, I give (not, to thee, as Hengst., nor can we render it by patiar as Wolf: the sense is broken off in the following clause, and the resumed by : see reff. in both places) of the synagogue of Satan (see on ch. Rev 2:9, where the same expression occurs of outward Jews who were not real Jews), who profess themselves to be Jews and they are not, but do lie,-behold I will make them (this is put as the object of the preceding verb rather than as the subject of the following, as in , , not by a mere attraction of grammar, as usually represented (even in Winer, edn. 6, 66. 5, a), but in the strictest logical propriety, being the object on which the action indicated by the preceding verb is exercised) that they shall come (for aft. ., and for the fut. indic, after , see reff.), and shall worship before thy feet (so in Isa 60:14, the sons also of them that afflicted thee shall come bending unto thee: and 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. See also Isa 49:23; Zec 8:20-23. These passages are decisive against the sense given by Corn.-a-lap., significatur summa fidelium devotio, reverentia et submissio erga ecclesiam ejusque prlatos. Hc enim adoratio procedit ex apprehensione excellenti prlatorum plusquam human et minus quam divin: a sense unknown to Estius and the better R.-Cath. expositors. Areth[61] in the catena says well: , , , , , , ), and that they may know that I loved thee (the English idiom requires, have loved thee: but the aor. has its propriety, referring as it does to the time preceding that in which they shall do this. Dsterd. takes it as used of that great proof which Christ gave of His love by dying for His church, appealing to the same aor. in Eph 5:25; Gal 2:20; 1Jn 4:10-11. But thus we lose the especial reference to the particular church which seems to be involved in the recognition. It is the love bestowed on the Philadelphian church, in signalizing its success in the work of Christ, that these converted enemies shall recognize. Lyras explanation is curious and characteristic,-quia ego dilexi te, promovendo non solum ad fidem catholicam, sed etiam ad episcopalem dignitatem). Because thou didst keep the word of my endurance (the preached to thee, enjoining that which belongs to Me and mine, see ch. Rev 1:9. belongs to alone, not to the whole . . as Dsterd., Winer (edn. 6, 34. 3, b), al. Such a construction would, I conceive, be indefensible: certainly all the places which are quoted as for it, are against it: viz. ch. Rev 13:3; Col 1:13; Heb 1:3. Had it been so here, I should have expected ), I also (I on my side: the expressing reciprocity. And this reciprocity depends, in its form, on the close juxtaposition of the and , which is materially interfered with by referring to the whole sentence and resolving into a mere epithet: see above) will keep thee ( emphatic and prominent) from (, from out of the midst of: but whether by immunity from, or by being brought safe through, the preposition does not clearly define. Nor can the distinction which Dsterd., al., attempt to set up between and . , be safely maintained. In comparing Joh 17:15, , , with Jam 1:27, , it is not easy to see that the former implies passing scatheless through the evil, while the latter imports perfect immunity from it. This last we may grant: but is it not equally true in the other case? Rev 7:14, . ., which they cite on their side, is quite different: the local meaning of being made decisive by the local verb ) the hour of temptation (the appointed season of sore trial, , of the well-known and signal temptation. But the article cannot be expressed in English, because it would unavoidably become the antecedent to which following) which is about to come upon the whole world (the time imported is that prophesied of in Mat 24:21 ff., viz. the great time of trouble which shall be before the Lords second coming. As such, it is immediately connected with following), to try them that dwell upon the earth (see ch. Rev 8:13, &c., as in reff., where the expression applies to those who are not of the church of Christ. In this great trial, the servants of Christ shall be kept safe, ch. Rev 7:3. The trial of the will operate in two ways: on the faithful, by bringing out their fidelity; on the unfaithful and unbelieving, by hardening them in their impenitence, see ch. Rev 9:20-21, Rev 16:11; Rev 16:21.
[61] Arethas, Bp. of Csarea in Cappadocia, Centy. X.2
The expositors have in many cases gone away from this broad and obvious meaning here, and have sought to identify the with various periods of trial and persecution of the Church: a line of interpretation carrying its own refutation with it in the very terms used in the text. Thus Grot. understands it of the persecution under Nero; Lyra, of the future increase of that under Domitian, which was raging as the Apostle wrote: Alcas., Parus, al., of those under Trajan: Primasius and Bed[62], of the troubles which should arise on account of Antichrist, which is nearer the mark. Andr[63] and Arethas give the alternative: , , , , ).
[62] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
[63] Andreas, Bp. of Csarea in Cappadocia, Centy. VI.
Rev 3:7. ) Hence the plural , ch. Rev 1:18.- ) The article is contained in , and is to be understood from thence.
Rev 3:7-13
6. LETTER TO THE CHURCH IN PHILADELPHIA
Rev 3:7-13
7 And to the angel of the church in Philadelphia write :–See notes on 1:20. Philadelphia was located almost directly on a line between Sardis and Laodicea. In the second century after Christ it came under Roman rule. It is said to have remained a Christian city longer than any of the seven mentioned. It still exists, but with a Turkish name.
These things saith he that is holy, he that is true,–The word “holy” is a designation for both God and Christ; here, of course, it refers to the latter. He is also true; true in himself and in all his words. Such characteristics were a guarantee that all he said to them would be the exact truth, the very things upon which they could depend implicitly. As in all the other letters, this was a very appropriate address.
he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:–That Christ had to be David’s son is certain from both Old and New Testament teaching. (Isa 9:7; Luk 1:30-33; Matt. 22 41-45.) Figuratively the word “key” means authority–the right to open and close doors; or, expressed differently, it means the authority to lay down conditions of acceptance or rejection. This authority came to Christ when he, as David’s son, began his reign upon David’s throne–that is, his authority as a ruling king commenced at that time. This language is borrowed from Isa 22:22. The prophet’s words primarily referred to Eliakim who executed the king’s authority. Spiritually they apply to Christ upon the throne of David because he was David’s son. The authority here expressed truly belongs to Christ and has been declared to us by his apostles. (Joh 20:22-23.) The point in the expression being considered is that Christ was said to have the key of David when this letter was written. This settles the matter that he was then upon David’s throne. If so, then he is now. The theory that he must come in the future to begin his reign upon David’s throne is of necessity false. In addition to his righteousness he, as their ruling king, had authority to address them. Without this, the letter would lose its power as a part of the divine revelation, and could be ignored as a writing of authority.
8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.–Here as in the case of the other churches, they are reminded that the Lord knew their works–not only their efforts, but the difficulties under which they labored. The words “thou hast a little power” may mean that the Lord noted their weakness, poverty, and few members. But in spite of such drawbacks they are complimented as resisting temptations to the extent that they had kept God’s word and had not denied their faith in Christ. For that reason God had opened to them doors of opportunities for greater service. Just what opportunities those open doors brought to them is not stated. We may always expect that duties faithfully performed will lead to chances for doing greater things.
9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they 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.–The first part of this verse is an incomplete sentence, but the second part begins with the same word and completes the thought. he church was encountering certain opposers who claimed to be Jews, or the true people of God, but were, in fact, a “synagogue of Satan”; hence, not being God’s people, their claims were false. The word worship ordinarily means rendering homage; but here it may signify nothing more than that their bitter enemies would be led in some providential way to admit that God loved that church and gave it his blessings. Just how this would be done is not stated. In a broader sense we may understand that the lesson here taught will be applicable to all who oppose the truth. At the judgment, if not before, all enemies of the gospel will be forced to concede that the gospel is true and the church is a divine institution.
10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial,–The conditional nature of God’s blessings is here definitely expressed. Because they kept God’s word, he would protect them in the time of trial. Keeping God’s word means that they obeyed his commands. “The word of my patience” has direct reference to the fact that, in accordance with God’s word, they had patiently endured in spite of all kinds of opposition. His promise to keep them in the hour of trial did not mean that they would be unconditionally protected, or that they would be allowed to escape all trials. It rather means that through his favors and their fidelity they would be able to meet successfully all trials. That is all any Christian should expect or even want.
that hour which is to come upon the whole world, to try them that dwell upon the earth.–The “whole world” may here refer to the Roman Empire or the then inhabited earth. The expression may be used in a free sense to indicate some widespread calamity that would affect the country of which Philadelphia was a part. The particular trial is not named and we have no means of knowing what it was. In principle the same promise would fit the judgment as the great trial for the whole human race. God will keep those who obey his commands. All trials test the genuineness of those who ‘profess to be followers of Christ.
11 I come quickly: hold fast that which thou hast, that no one take thy crown.–If the trial referred to meant some calamity that was to befall Asia Minor, the time of it may have been near when John wrote or, the expression may indicate the suddenness with which the calamity would come. God’s allowing punishment to befall is represented as the Lord coming indirectly; that is, he permits it to happen. Being urged to hold what they had means that they were not to lose their faith, but persist in obedience. Thus they would prevent anything from leading them to lose their crown. The word “crown” here means a token or garland of victory–a reward to those who win. The language implies the possibility of losing it.
12 He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more:–The word temple sometimes refers to the church (1Co 3:16) and sometimes to heaven (Rev 7:15). The reference here seems to be to heaven, for the overcomer is to “go out thence no more.” The word pillar carries the idea of something permanent–a fixture–a thing that remains as long as the temple lasts. Leaving off the figurative language, the thought is that one who finally overcomes will be in no danger of being rejected; the one who fails to overcome will be in such danger.
and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. –As the name of conspicuous persons might be written on pillars of temples, so the name of God is represented as being written on one who overcomes. Again, omitting figures of speech, it means that the overcomer would be recognized as one of God’s redeemed. The name of the city of God would be written upon him–that is, he would be known as one belonging to the city of God. The “new name” referring to Christ was also to be written upon him. This would at least indicate that he was entitled to all that was secured by the name of Christ. In 21:2 the final state is said to be the “new Jerusalem, coming down out of heaven.” If the word temple should be understood as referring to the church, then coming down out of heaven would mean that it originated from heaven, and that faithful members would remain in God’s favor. Losing a place in God’s temple, with all that means, would result from a failure to overcome. Another proof of the possibility of Christians being lost through disobedience.
13 He that bath an ear, let him hear what the Spirit saith to the churches.–See notes on Rev 2:7.
Commentary on Rev 3:7-13 by Foy E. Wallace
The letter to the church at Philadelphia-Rev 3:7-13.
1. He that hath the key of David-Rev 3:7.
The word key conveys the meaning of authority, control and possession. In Isaiahs prophecy of the One who should possess the house of David, in Isa 22:22, the prophet said: And the key of the house of David I will lay upon his shoulders; so he shall open, and none shall shut, and he shall shut, and none shall open. The Lords statement to the church at Philadelphia was a direct reference to this prophecy, which was fulfilled in him. The key of David was laid upon his shoulder, which means the burden of government, and in Isa 9:6-7, the prophet said: Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice even for ever. This prophecy gives the reason why Jesus Christ said to the Philadelphians that he had the key of David, for he possessed the throne of David, and its government was upon his shoulder, with the authority to order it and establish it.
Furthering this point reference should be made to the word of the angel to Mary in Luk 1:31-33 – And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end. There is no difference in the terms, the house of Jacob, the house of David, and the throne of David, and they were all spiritually possessed by Jesus Christ.
The words of the apostles of Christ add testimony to the fact that the Lord Jesus Christ now possesses the house of David and occupies the throne of David.
Quoting from second psalm, in Act 13:33-34, Paul declared that God had fulfilled the promise in giving to them the sure mercies of David. The quotation reads: God hath fulfilled the same unto their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
At the gathering of the apostles and elders in Jerusalem, the apostle James, in Act 15:13-17, quoted the prophecy of Amo 9:1-15, that the Christ would come to build again the tabernacle of David . . . and set it up . . . that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called. If the remnant of the Jewish world and all the Gentiles could then seek after God, it follows that Christ had set up the spiritual tabernacle of David.
Added to these prophecies, and their declared fulfillment, is the declaration of the apostle Peter on Pentecost, in Act 2:29-33, that the prophecies of David, that God would raise up one to sit on his throne, were fulfilled in the resurrection and ascension of Jesus Christ. Peter declared that the prophecies meant that he (God) would raise up Christ to sit on his (Davids) throne, and that he seeing this before (foreseeing the fulfillment) spake of the resurrection of Christ. Peter then concluded, This Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right of God exalted, he hath shed forth this which ye now see and hear.
Summing it up, Jesus Christ has the throne of David, the tabernacle of David, the house of David, the sure mercies (or blessings) of David, and the key of David, in every spiritual sense of these terms, and there are no other prophecies or promises concerning David and Christ to be fulfilled. These passages teach that the house of David was perpetuated in the kingdom of Christ–his Church. It follows that the theory of the future return of Christ to occupy Davids throne in an earthly millennium is the figment of theological fancy, imagination and error.
2. He that openeth, and no man shutteth; and shutteth, and no man openeth-Rev 3:7-8.
Again, this is a reference to Isa 22:22, and to the Philadelphians Jesus Chrfst applied the words no man shutteth to the promise that all the persecutors put together, persecutions combined, could not shut their door-a door which the Lord had opened. When the door of any institution is closed, it is out of business; but the persecutors could not close the door of the Philadelphian church. I have set before thee an open door, and no man can shut it.” Like the great door which had been opened to Paul, which he mentioned in three epistles– 1Co 16:9; 2Co 2:12 and Col 4:3 –which opposition to him could not close; so in the midst the eventful period of persecution God had set before them an open door which Nero could not shut. Persecution could not destroy that to which Christ had the key, and not having committed this key to any man, no man could open or shut this door.
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 Lords 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 Gods 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.
4. I will also keep thee from the hour of temptation (trial), which shall come upon all the world-Rev 3:10-11.
This promise was made to the Philadelphians in divine reciprocation of their havingkept the word of Christ. They were not promised exemption from trial, but preservation through the period of trial.
The world in Rev 3:10 meant the empire. The hour of trial was the persecution period: in Mat 24:29, the tribulation; in Rom 16:20, the bruising of Satan; in 1Co 7:26, the present distress; in Heb 10:25, the day approaching; in Jas 5:8, the coming of the Lord draweth nigh; in 1Pe 4:7, the end of all things at hand; in 1Jn 2:18, the last time–and in Revelation, the hour of trial, all pointing to the impending events attending the end of the Jewish system and state.
The Lords statement in Mat 24:1-51 was the forecast of the siege of Jerusalem; because of the present distress, in Corinthians Paul dispensed advice concerning certain jeopardies involved in marriage; in Heb 10:1-39 they were exhorted not to forsake (meaning to abandon, renounce) their first day of the week assembling because of these threats of persecution (as the context of verses 25 through 39 indicates), and to exhort each other, as the day of persecution approached, not to so renounce and abandon the new covenant; in Jas 5:1-20, the declaration that the coming of Christ was nigh could not have referred to the return of Christ, for it did not occur therefore it was not nigh–it referred to the Lords coming in these approaching events concerning which all of the apostles were exhorting the members of all the churches in every place; and John, in his epistle mentioned the last time in reference to the state of the Jews and of their nation; in the apocalypse he symbolized it as the hour of trial, and assured the Philadelphians that the Lord would come quickly, in the judgments and rewards that he had repeatedly promised to render.
The foregoing running summary of the expressions in the epistles of the New Testament to these impending events constitutes cumulative proof that the visions of Revelation related to the persecution period of the early church.
5. To him that overcometh will I make a pillar in the temple of my God, and he shall go no more out-Rev 3:12.
This is undoubtedly a reference to the demolition of the old temple. But the reward promised the Philadelphians for their faithfulness was a residence in the new temple, the spiritual temple, which could never be destroyed; out of which they would never be compelled to go, as in the case of the Jews in the destruction of the old temple of Jerusalem. The church is here conceived as a new building; and in this new temple of God the overcomers of the persecutions would be pillars; that is, to uphold the indestructible Cause of Him who had the key of David. The pillar supports the structure. When Samson pulled down the pillars supporting Dagons temple, the whole structure collapsed. The faithful constituents in the new building of God would be the supporting pillars to uphold the Cause which would triumph over all persecutions of this approaching hour of trial.
The statement of the latter part of verse 12, referring to the new Jerusalem, with a new name, simply means that the old Jerusalem, and all for which it stood, would be gone. As stated in chapter 21 of the apocalypse, the old things would pass away, and behold, I will make all things new. This new temple would not be the restoration of the old house nor the reconstitutions of its ordinances. The emblem of the new name is used to distinguish a new institution, the church, from Judaism completely. It would not be a new dispensation of old ordinances: The old things are passed away, behold all things are new.
The promise to the members of the church at Philadelphia was that in the spiritual temple of the new Jerusalem, in contrast with the old temple of the apostate Jerusalem, the Lord established them as permanent elements of the redeemed society of his church, which nothing could destroy. These principles prevail in the church today, and should ever be a source of strength and encouragement to all of its members.
Commentary on Rev 3:7-13 by Walter Scott
THE SPIRIT’S ADDRESS TO PHILADELPHIA
(Rev 3:7-13).
PHILADELPHIA: ITS MEANING AND PRACTICAL SIGNIFICANCE.
Philadelphia was the last Christian city which submitted to the Turk, and of the seven cities named in these addresses it had the longest duration; moreover, it is the only one of the seven whose name is preserved in these modern times, in the name of the well-known American city founded by William Penn.
Philadelphia signifies “brotherly love,” and evidently points to the characteristic feature of the work of God in our days. We are satisfied that the Philadelphian state has its rise, unique character, and development equally with the other Church states which have come before us. Why should Philadelphia with a character as equally pronounced as any of the others have no historical origin? We believe it has. At the close of the eighteenth century Christendom had settled down in the stupor of death. Protestantism was living on its name. That century was by no means the most wicked of the Christian centuries, but it was the worst in the sight of God as to its moral state. We judge that the Philadelphian epoch of the Church and the sounding of the midnight cry (Mat 25:6) are associated events; if, indeed, the latter is not part and parcel of the Philadelphian movement. This was a true revival, a spiritual reformation. A work not of so public a character as the Reformation, but one of equal moment with it. The revival of long-forgotten truths, and their application to the souls and lives of God’s saints, was the Philadelphian work of eighty years ago. Many New Testament doctrines and truths of vital importance to the standing and state of saints were forgotten soon after the death of the apostles. Thank God for their revival in our day. Multitudes who apparently stepped into the blessed grace won for them and us through the energy of the Spirit of God are now giving it up. What next? What follows? Laodicea, pure and simple. In Philadelphia true saints are caught up into the air to meet Christ. In Laodicea mere professors are spued out of His mouth; in the former the Church is preserved, in the latter the mass is rejected.
“Brotherly love” (There is a good deal of Biblical instruction wrapped up in the meaning of personal and common names practically unknown to most readers of the Holy Scriptures through inattention to this branch of study. On the other hand, there is danger, especially to persons of a mystic character of mind, in allowing imagination to take flights of fancy and play fast and loose in the domain of revealed truth. The Reformer, Ursinius, author of the Heidelberg Catechism, ingeniously constructed a statement of the Fall and Redemption from the alleged signification of the names of the first ten antediluvian patriarchs; others have followed in the same fanciful direction. To seek to establish a truth or doctrine on the real or supposed value of a numeral, or significance of a name merely, is to introduce a dangerous principle in Biblical interpretation. The value of numerals, and the signification of names throw many a sidelight on the teachings of Scripture. The origin of many words is lost, but if the origin and early history of names of objects and persons could in all cases be given with certainty it would be found that they express characteristic features or qualities in relation to special circumstances or events. The naming of the animals by Adam would no doubt be in relation to their several characteristics or habits. Professor Max Muller in his “Science of Languages” says: “Analyse any word you like and you will find that it expresses a general idea peculiar to the individual to which it belongs. What is the meaning of moon? The measurer. What is the meaning of sun? The begetter. What is the meaning of earth? The ploughed.”) intimates an exclusive company. Divine love in all its aspects is a holy love, one intolerant of evil, for God is love. “Brotherly love,” therefore, must partake of the character of its source, which is God Himself. In this respect Philadelphia stands out in marked contrast to Sardis; this latter represents the mass of professing Christians, whilst distinguishing a remnant; the former brings into prominence a true-hearted company, the members of which may be scattered world-wide, but one characterised by love, a love holy and true in its character and one not narrower than the divine circle, “the household of God” (Eph 2:19).
PERSONAL ATTRIBUTES and ADMINISTRATIVE AUTHORITY.
Rev 3:7. “To the angel of the Church in Philadelphia write: These things saith the holy, the true: He that has the key of David, He who opens and no one shall shut, and shuts and no one shall open.” It is a circumstance to be carefully noted that the character in which Christ presents Himself here forms no part of His glory as beheld in chapter one. He assumes a moral attitude towards the Church in Philadelphia, one which exactly fits its state of manifest weakness. Here, then, we have Christ in personal character, what He is essentially. He is the holy, He is the true. Others, however, might be that in a qualified degree, so that scarcely gives the force of the words, “the holy, the true.” He is both in His own Person. He ever is the embodiment of holiness and truth. Both personally and intrinsically He is “the holy” and “the true.” Viewed essentially these are divine attributes (Hos 11:9; Jer 10:10; Rev 4:8; 1Th 1:9; Isa 6:3; 1Jn 5:20). Persons and things are spoken of as holy and true, but no created being has the essential moral glory of being The Holy One and The True One. As employed in our text they are really divine titles.
Rev 3:7 “He that has the key of David.” In these words and in those that follow the reference is to Isa 22:22. Shebna is deposed and degraded. The treasurer of the royal house of David used his high office to immortalise himself (v. 16). Then the prophet announced the investiture of Eliakim to the administration of the royal authority. The terms of the prophecy in depth and fulness are characteristically Messianic, going far beyond the historical circumstances in the days of Hezekiah. The prophetic announcement of Isaiah (Isa 22:22) and the words of the Seer (v. 7 in our chapter), almost verbally the same, imply administrative authority; the former in connection with royalty in Judah, the latter in connection with grace to the Church. The “key” as a symbol denotes undisputed right to enter and exercise all needful authority.
Some, strangely enough, connect “the key of the house of David” with “the keys of death and of hades.” They are not identical. The former intimates Christ’s sovereignty in time, the latter His sway in the unseen world in all that concerns the bodies and souls of men. “The keys of the kingdom of Heaven” (Mat 16:19) were alone committed to Peter to signify delegated authority, which necessarily ceased when his work was done. Peter by his preaching opened the door of the kingdom for Jews in Act 2:1-47, and for the admission of Gentiles in Act 10:1-48. The keys having been used, and the doors opened, a successional and vested right in “St. Peter’s keys” is absurd. Peter left the door open; hence they are of no further use.
Rev 3:7 “He who opens and no one shall shut, and shuts and no one shall open,” does so in virtue of having “the key of David,” i.e., complete sovereignty. But the reference here is not to admission and rejection connected with either Church or kingdom. It is a “door” of service and testimony that is opened or closed according to Christ’s sovereign pleasure (compare with Act 14:27; 1Co 16:9; 2Co 2:12; also with the words following, “Behold I have set before thee an open door”). The treasures of grace and blessing are under the absolute control of Christ, “He has the key,” and will not pass it on to another. Hence when He opens or closes a door, who can shut or open? His right to direct His servants is unquestionable, His authority irresistible.
WHAT ALONE CAN MEET THE MIND OF CHRIST.
The zeal of many is unbounded, the orthodoxy of others is unquestionable, a scriptural ecclesiastical standing has been assumed by numerous assemblies of saints, and yet with it all there may be no real answer to Him, the holy, the true. We hold it to be impossible to point to any company of saints on earth and say, “There is the Philadelphian company” of Rev 3:7-13. What alone can suit the mind of the Lord (and no true-hearted saint would desire to come short of it) is a moral state, the reflex of what He is in essential moral character. God would stamp holiness and truth on His people, and in these morally associate them with His beloved Son. But the work must begin and be continued within, in the soul, and this will result in an outward display to the eyes of the Lord in which He can delight. Sardis is a sight for the world; Philadelphia for the Lord. Yet in painfully realizing the poverty of our answer to Him Who is the holy, the true, we must brace ourselves up in the strengthening thought that the full administrative authority of the kingdom is with Him. He can make good every yearning after holiness and moral conformity to Himself. We abhor with Him every shade and shadow of falsehood. He rouses the integrity of the new man within us to desire only the true. He has, and ever retains, the key of David, and unlocks the treasures of strength and blessing for His beloved people. But sure we are that pretension, boasting, and the declaration of what we are morally or ecclesiastically are in every way opposed to the moral condition suitable to Him. Christ-like people are not occupied with their state or progress. The transforming process (2Co 3:4) ceases when self, i.e., what we are and what we have done, is before the soul.
Rev 3:8
ENCOURAGED AND COMMENDED.
Rev 3:8. “I know thy works: behold, I have set before thee an open door, which no one can shut, because thou hast a little power, and hast kept My Word, and hast not denied My Name.” The Church in Sardis walked hand in hand with the world, and so must share its doom (Rev 3:3 with 1Th 5:2). Not so with the assembly in Philadelphia. It walked apart from the world, and so its end is bright (v. 12). The public position of the former, with its abundant religious machinery and works on a large scale and duly chronicled, is in marked contrast with the latter, which has no worldly status, no ecclesiastical organisation, and no works which the world can either admire or publicly note. The works of Philadelphia do not attract the world’s admiration nor draw down the world Great. This is enough for the faithful: “I know thy works.” A Philadelphian, one who answers to that character, flourishes spiritually in the shade. It is there, and not under the patronage or smile of the world that his deepest moments of communion are spent with the Lord. “I know thy works,” poor and feeble as they are at the best, is enough for cheer and strength till the day of recompense arrives.
But the weakness of Philadelphia need not hinder service and testimony, nor prevent them being of the truest character. To Jesus on earth, Whose only care was to do His Father’s will at whatever cost, the porter opened and none could shut. So here Christ has the unchallenged right to use the key, all authority in Heaven and in earth being committed to Him (Mat 28:18), He had set before the angel “an opened door.” Service for Him and testimony to Him were to be the happy life work of the Church. They need not fear, for no created being can shut that opened door. “No man can shut it,” reads the Authorized Version; “no one,” or “none can shut,” reads the Revised. What strength! In individuals or associations created might is powerless to hinder the service or crush the testimony of those called into personal association with Christ. Our only defense is our weakness. Do we realize it? We have a shut door in Act 16:6-7, and an open door in 1Co 16:9.
Then after this gracious and abundant encouragement the Lord proceeds in one unbroken strain of commendation. Not a word of censure. The Church in Smyrna was in suffering, and the assembly in Philadelphia in weakness, and so neither is blamed; the only two of the seven exempted from reproof.
Rev 3:8 “Thou hast a little power.” Not exactly “strength,” as in the Authorised Version. The Spirit wrought in resistless energy in the testimony and preaching in the commencement of Christianity, and had the Church continued its life of obedience and dependence the power of the Spirit would have remained in all its fulness.
The Lord has been pleased to make the plenitude of spiritual power dependent to a large extent on our individual and corporate faithfulness, but not so the presence of the Spirit in the Church; this latter is an ever-abiding fact pledged by the Word of the Lord Himself (Joh 14:16). There was not much to show, nor marked spiritual energy, but there was a little power. The Church in profession is a wreck, and it would be a virtual denial of the corruption and ruin to expect a Pauline or Petrine energy of the Spirit. God cannot work in mighty power in a condition of things which is to the denial of the Name of His Son, the holy, the true. The amount of power was small, but it was actively employed, not held as a mere passive possession. Activity in service and faithfulness to the Word and Name of Christ characterized the angel.
Rev 3:8 The testimony of Christ was both of a positive and negative character. Thou “hast kept My Word” (“Word,” meaning the mind of the Lord as a whole; “words” details; and “commandments,” expression of His authority (see Joh 14:1-31. “Words,” in verse 23 should read “word;” “sayings” in verse 24, “words”.), positive, and “hast not denied My Name”– negative. The former involves thorough subjection of soul and conscience to the written Word. In order to “keep” the Word obedience to it must be prompt and unqualified. A slipshod reading of Scripture as a matter of duty, or even its study for intelligence and to equip one more thoroughly for ministerial service does not constitute one a doer of the Word. To keep Christ’s Word at all costs may involve the forfeiture of social and civil distinction and the abandonment of position in the professing Church and in the world. To a true Philadelphian saint Christ’s Word is that which separates him from all to Christ alone at whatever personal cost.
Surely, too, in a scene where almost every religious abomination is attached to the holy Name of the Lord it is a matter of no small moment to stand aloof, to reject every association, even if good and learned men uphold it, if it is to the dishonour of Christ. Elijah in his day, Paul in his, and Luther at a later era were distinguished witnesses for God. During those and other critical periods God had always a company of negative witnesses. It is morally invigorating to trace the steps, reckon up the opposing forces, and mark the brilliant career of men who bravely battled for God and truth; but let us not overlook, as did Elijah, the 7,000 who had not bowed the knee to Baal (1Ki 19:18). His testimony was the grander of the two without doubt, but theirs was also valued by Jehovah.
A name represents a person, and necessarily supposes his absence. The value of what a person is has its force in the name. In the Name of Christ prayer is all-prevailing (Joh 14:13-14); to it alone God would gather His saints (Mat 18:20); in virtue of it our sins have been forgiven (1Jn 2:12); and because of it God leads His pilgrim people in paths of righteousness (Psa 23:3). It is no light matter therefore to be preserved from the denial of Christ in days of abounding iniquity. If we cannot have a bold, distinct, uncompromising testimony of an Elijah character, let us have at least a silent one, yet one that will not deny the Name of the blessed Lord.
Rev 3:9
CONDEMNATION OF MODERN JUDAISM
Rev 3:9. “Behold, I will make them of the synagogue of Satan who say they are Jews, and are not, but lie; behold, I will cause that they shall come and shall do homage before thy feet, and shall know that I have loved thee.” We meet with the same party here as in the address to Smyrna. The character of the opposition may not be the same in both Church periods, for the tactics of Satan are varied, but in both the opposition is termed a “synagogue of Satan.” The company seems more formed and consolidated at the Philadelphian epoch of the Church; thus “the synagogue of Satan.” Those here referred to are necessarily of Jewish nationality, but just as the Jews claimed to be God’s people on earth, and that to the exclusion of all others, so here a traditional, successional Church order and position are assumed. Its true character is exposed by the Lord of the churches. It is a gathering under Satan, and all the more wicked that it has tacked on to it the Name of the holy and true. The pretension to be the Church, to be the people of God, is a false one, a “lie.” Our souls and consciences have got somewhat blunted to the solemn state of things around us in which so many true saints are mixed up. The Church-state associations of the day are simply developed Judaism, with certain Christian rites and doctrines added thereto. The saved and unsaved are together addressed as “brethren.” The charge could be readily and abundantly proved. We have only to read the New Testament and contrast its teachings with Protestantism as a whole, and then ask: Have we not in our midst and around us a huge system of Judaism in its principles, traditions, practices, and character? Modern Judaism here meets the Lord’s withering condemnation. Popularity, numbers, wealth, and influence are on their side. Philadelphian saints are few, feeble, and of no account. Confronted on every hand with a spurious character of Christianity, which adapts itself to every variety of taste and temperament, the special danger is lest the separate position be surrendered, that an easier path be sought at the expense of a deviation from truth and holiness. A large and increasing party in the professing Church is here termed “the synagogue of Satan.” What is it if not that? There never was a moment when human charity was so in the ascendant, and surely never a moment when divine love is so needed. The former says “Union is strength,” the latter says “Union in obedience is strength.” But the relative positions of those composing “the synagogue of Satan” and the Philadelphian Church are soon to be reversed. The former are to be humbled; the latter exalted. What a reversal of the present order of things! But, more, these Church pretenders shall know that those whom they had despised are special objects of divine love. They “shall know that I have loved thee.”
Rev 3:10-11
EXEMPTION FROM THE COMING HOUR OF TRIAL.
Rev 3:10-11. “Because thou hast kept the Word of My patience, I also will keep thee out of the hour of trial which is about to come upon the whole habitable world, to try them that dwell upon the earth. I come quickly: hold fast what thou hast, that no one take thy crown.” The patience or endurance of Christ was tested to its utmost, but the trial brought out, not impatience and fretfulness, as so often with us, but perfection of such sort as ascended to God as a sweet savour. “The Word of My patience,” however, does not recall His past, as fragrant as it is with moral beauty, but refers to the present attitude of our Lord. He sits at Jehovah’s right hand patiently waiting till God makes His enemies a footstool (Psa 110:1-7 with Heb 10:12-13), or, in other words, He waits for the establishment of the millennial kingdom in power and glory. For that kingdom Christ patiently waits in Heaven. When God’s time arrives the heirs are gathered up, changed and glorified (1Th 4:17; 1Co 15:51-55); then God brings into the world His First-Begotten, accompanied by all His heavenly saints (Jud 1:14) and holy angels (Mat 25:31). “And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed” (Dan 7:14). What a glorious prospect is thus opened up! A prospect grand to us, but infinitely more so to Him Who waits in patience in the throne of His Father. The Philadelphian saints had revived this testimony and kept it; here termed “the Word of My patience;” kept it midst the contempt and scorn of the proud, worldly, and pretentious party in the professing Church, whose arrogant claims to tradition and succession of ministry, priesthood, and sole right to dispense sacraments wore out the saints and demanded more than ordinary endurance. “Because thou hast kept the Word of My patience, I also will keep thee out of the hour of trial.” How ample the recompense for the measure of faithfulness maintained by the Philadelphian assembly! The struggle was no light one. The conflict of Smyrna had been with the pagan world. The struggle of Philadelphia with the religious power. The Church had endured as seeing Him Who is invisible, and waited in patience as did the Lord for the intervention of God.
The wording of the promise is as precise as it is gracious, and effectually disposes of the theory advanced by some, and that to the fear and dread of believers, that the Church or a part thereof shall have to pass through the coming Tribulation to purge itself from its unfaithfulness. No, the guarantee is, “I also will keep thee out of the hour of trial,” not brought through it, or kept in it, but entire exemption from it. No portion of the Church shall be in the Tribulation. Jews especially will be the most awful sufferers, for it is pre-eminently the day of Jacob’s trouble (Jer 30:7). Gentiles, too, are embraced in it (Rev 7:9-17). Lot and Noah were preserved through the respective tribulations of their days; on the other hand, Abraham and Enoch were divinely kept from these same seasons of trial. It is these latter which figure the Church. The hour of trial is “about to come.” It is nearing daily, and cannot in the nature of things be much longer deferred.
“The whole habitable world,” or civilized portion of the earth. The word here is the same as in Luk 2:1, denoting the Roman empire. All apart from and outside the limits of the empire were regarded as without the pale of civilisation. The geographical sphere of the four Gentile universal monarchies (Dan 2:1-49), the scene of special light and privilege, is to be subjected to a brief but awful period of trial. This crisis in the world’s history has its place within the last week of Daniel’s celebrated prophecy of seven years (Dan 9:27). Christendom has yet to answer to God for its abuse of the light vouchsafed and for privilege bestowed. Christianity will judge Christendom. Conscience and the testimony of creation will judge the heathen. But there is one class singled out, and one of ominous signification, “them that dwell upon the earth.” This singular expression of moral import has its root in Php 3:18-19. These enemies of the cross have settled down in the earth, making it their home, the things and interests of earth bounding their horizon. As a class thus morally distinguished they are frequently referred to in the Apocalypse (Rev 6:10; Rev 11:10; Rev 14:6, etc.). Having deliberately chosen earth instead of Heaven they are tried in that coming hour when the rights of Christ over the earth which is, the prophetic testimony of this book, is to be made good by judgment, in Palestine particularly.
“I come quickly” is the announcement of the Lord’s speedy return from Heaven. It is three times repeated in the last chapter of the book (Rev 22:7; Rev 22:12; Rev 22:20). How can “quickly” be reconciled with a lengthened delay of nigh two thousand years? Ah! we have to adjust our modes of reckoning, and measure time as the Lord does. “Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day” (2Pe 3:8). About two days thus measures the period between the two Advents, His first and second.
“Hold fast what thou hast.” The characteristic possessions of Philadelphia were Christ’s WORD, Christ’s NAME, Christ’s PATIENCE, and Christ’s COMING. These were to be maintained. Death, desertion, and compromise may thin the company and reduce it to an insignificant, feeble few. But all the more need to “hold fast,” and on no account surrender one iota of the truth. The character of the times demands unflinching loyalty to the faith and unswerving devotedness to Christ and to all He has committed to our care. “Know ye not that they which run in a race run all, but one receiveth the prize? So run that ye may obtain” (1Co 9:24). It is not the start, but the end which determines the fitness to wear the crown. A true Philadelphian is one who continues to struggle on to the end. How needful, therefore, the admonitory words to one and all, to leaders and followers alike: “Hold fast what thou hast, that no one take thy crown.” Let go the truth and you lose the crown. What an irreparable loss!
Rev 3:12
PHILADELPHIAN REWARDS.
Rev 3:12. “He that overcomes, him will I make a pillar in the temple of My God, and he shall go no more at all out; and I will write upon 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.” An overcomer (Witnesses in Heb 11:1-40, Overcomers in Rev 2:1-29; Rev 3:1-22. The former refer to Old Testament worthies the latter to New Testament saints.) in Philadelphia is one who, though in weakness, yet holds on his way. His progress is not marked by distinguished achievements, but he struggles on. The deepening conflict strengthens faith, and leads to increasing faithfulness. He holds fast with a tight and tightening grip Christ’s Word, Name, Patience, and Coming. Life itself may be surrendered, but not the things which constitute the crown of his testimony. The weakness of earth is to be exchanged for the stability of Heaven. “Him will I make a pillar in the temple of My God.” There will be no material temple in Heaven (Rev 21:22); there will be one on earth in the time of the apocalyptic judgments (Rev 11:1-2). “The temple of My God” refers to the sanctuary above. Solomon set up two immense brazen pillars in the porch of the temple remarkable for strength and solidity (1Ki 7:21). The names of these pillars were Jachin, establish, and Boaz, strength. The allusion in our text is to these pillars. The weak and tried Philadelphian believer, cast out it may be of the orthodox and popular assembly on earth, shall be established and made strong in the eternal blessedness of Heaven. This high position is a fixed and eternal one: “He shall go no more at all out.”
Rev 3:12 “I will write upon him the Name of My God.” The blessedness of knowing God, too, shall be the conqueror’s happy portion. But the tale of grace is not yet finished. The city of My God, the new Jerusalem which has her proper home in Heaven (Rev 21:9-10), pours out her wealth of blessedness to crown the overcomer. Then last, but not least, Christ’s new Name will be graven forever on each one of the conquering band. His new Name indicates His special relationship with the whole scene and sum of heavenly blessedness. While in all things He exceedeth, yet surely we may read these peculiarly rich and full promises as intimating association with Christ in the future scene of glory. How Christ loves to connect us with Himself in the enumeration of these rewards! My God, My Name, etc., occurring five times.
Rev 3:13 –The address to the angel of the Church in Philadelphia closes with the usual call to hear. May the hearing ear be granted to each reader!
Commentary on Rev 3:7-13 by E.M. Zerr
Rev 3:7. The church in Philadelphia was another that did not receive any rebuke in the letters (the one at Smyrna being the other). The most of this verse is used in describing the One who is authorizing this letter. Holy and true may be said of all true servants of God but it is true of Christ in a complete sense. Key of David refers to the authority that was predicted for Christ because he was to come into the world as the most noted descendant of that great ancestor. (See comments at chapter 1:for meaning of key.) That explanation will show why the opening and shutting are mentioned as pertaining to Christ and not to any mere man.
Rev 3:8. I know thy works is said in the sense of approval since everything said about this church is good. The open door is figurative and means the door of opportunity to advance the Gospel as it is expressed at 1Co 16:9; 2Co 2:12; Col 4:3. No man can shut it. Man can hinder and persecute the disciples but he cannot actually prevent them from carrying out the Gospel life in the world. Hast a little strength. They are commended for being faithful even though their strength is not great, a condition which they cannot help. Kept my word means they had been true to the commandments in the word of God. Not denied my name means they were not ashamed to confess the name of Christ as explained at verse 5.
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.
Rev 3:10. Word of my patience denotes that they had endured according to His word. As a reward for their patience the Lord will keep them or preserve them when the hour of temptation (or trial) comes. Such a promise is so far-reaching, that it could refer to the specific siege of persecution that the pagan government was about to wage against the church, or to tribulations from the world in general.
Rev 3:11. Behold is an expression to arouse attentive interest. I come quickly would apply to the personal coming of Christ to judge the world, or to the close of their life at which time all opportunity for service will cease. In either case the important thing is to hold that fast which thou hast which means to maintain their present life of faithfulness. That no man take thy crown. Not that one man can literally get possession of a crown that belongs to another. But if a disciple suffers the enemy to mislead him it will cause him to lose his crown.
Rev 3:12. Him that overcometh is equivalent to being faithful until death. Make a pillar is a figure of speech signifying a fixed or permanent place in the favor of God, and go no more out emphasizes the same thought. Write upon him . . name of the city. Another figure meaning the faithful servant will be recognized as a citizen of the celestial city. (See Php 3:20.) My new name means a name that will signify a victorious life for Christ. (See comments at Rev 2:17.)
Rev 3:13. He that hath an ear is explained at Rev 2:7.
Commentary on Rev 3:7-13 by Burton Coffman
Rev 3:7
And to the angel of the church in Philadelphia write.
PHILADELPHIA
The very name Philadelphia arouses our interest, as one of the great modern cities of the United States bears the same title. “Here is the seventh and last occurrence of this word in the New Testament, the other passages where it is found being: Rom 12:10; 1Th 4:9; Heb 13:1; 1Pe 1:22; and 2Pe 1:7 (twice).[25]
Philadelphia is supposed to have been founded between 189 B.C. and 138 B.C., either by Eumenes, king of Pergamum, or his younger brother Attalus; but, “one thing is certain: its name commemorates the loyalty of Attalus to his brother.”[26] The word means “lover of his brother,” a fact evident in these events: (1) a false rumor of Eumenes’ assassination led to Attalus’ acceptance of the crown, which he relinquished when his brother returned to Greece, and (2) Attalus resisted Roman encouragement to overthrow Eumenes and become king.[27]
The great earthquake which devastated twelve cities in the very district where these seven churches lay (17 A.D.) was particularly destructive in Philadelphia, due to its being nearest the fault line. For an extended period afterwards, there continued to be many more earthquakes, especially at Philadelphia, which was called the “city of many earthquakes.” Some of the citizens refused any longer to live within the city proper.
Philadelphia was also the city that tried to change its name. After Tiberius’ help in rebuilding after the earthquake, they tried to name their city “Neocaesarea,” meaning “New Caesar,” but the name never became established. They tried again in the reign of Vespasian to name the place “Flavia” after the name of his dynasty; but this too failed to catch on; thus the city twice tried to name themselves after their “god,” but failed! It is difficult indeed not to see a consciousness of this in Rev 3:12.[28] “Still another name of the city was Decapolis, because it was considered one of the ten cities of the plain. And in addition to all these names, it sometimes bore the title of Little Athens.”[29] There were many temples and centers of learning in the city. The grape industry in the area resulted in the practice of rites connected with the pagan god Bacchus (Dionysus). The present name of the place is Ala Sheher, “the Red City,” so named, not from the bloodshed there, but for the volcanic earth of its location.[30]
Up until the current century, Philadelphia was nominally Christian, with about one fourth of its population professing Christianity, leading to the comment of Gibbon that, “Among the churches of Asia, Philadelphia is still erect, a column in a scene of ruins, a pleasing example that the paths of honour and safety may sometimes be the same.”[31] Still, Philadelphia suffered the terrible subjection under the Turks who followed Tamerlane, who had subjected the city in 1403, and is said to have “built about it a wall of the corpses of his victims.”[32] “Of whatever remnant of Christianity may be left in Philadelphia today, there are no statistics.”[33] Following the edict of the League of Nations in 1922, practically all the Christians were deported.
[25] William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 67.
[26] Robert H. Mounce, op. cit., p. 115.
[27] Ibid.
[28] Ibid.
[29] E. J. Banks, op. cit., p. 2366.
[30] E. M. Blaiklock, op. cit., p. 122.
[31] (Gibbon, as quoted by Blaiklock), Ibid., p. 123.
[32] E. J. Banks, op. cit., p. 2366.
[33] E. M. Blaiklock, op. cit., p. 122.
These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:
Holy … true … These attributes of Christ are clearly appropriate for a church maintaining their love and faith in Christ in the midst of pagan culture.
Key of David … openeth and none shutteth … shutteth and none openeth … This verse is clearly related to the principal problem which confronted the Philadelphian church. That problem was Jewish opposition. Secular Israel, still in power over the Jews in a religious sense (this was prior to 70 A.D.), still pretended to have final right of determining who should or should not enter heaven, sternly resisting the claims of the Christians that they, the Christians, were the true Israel of God. To enforce their claims, the Jews cast out of their synagogues all Jews who accepted Christ, and the existence of that situation in Philadelphia when Revelation was written points squarely to the sixties and not to the eighties or nineties, be cause there were evidently Christians who desired to continue in fellowship with the Jewish synagogues, if it had been allowed. Paul, it will be remembered, attempted to maintain such a fellowship throughout his missionary efforts, always going first to the synagogues. This passage emphasizes the truth that, “It is Christ alone, and no longer Israel, who can give men entrance into the messianic kingdom.”[34] “Christ speaks as he by whom alone comes entrance to the Church, the spiritual house of God.”[35] The imagery of “key of David” and other expressions here is from Isa 22:25-25, where the king of Israel deposed Shebna and appointed Eliakim as the chief-steward. The analogy is that Judaism has been replaced by Christianity as the true religion.
The key of David … therefore means, “undisputed authority to admit or exclude from the New Jerusalem (heaven).”[36] We also agree with Mounce’s opinion that, “This is an intended contrast with the practice of the local synagogue in excluding Christian Jews.”[37] However, there are further implications of this passage that are exceedingly important in understanding the New Testament, especially with reference to the kingdom of Christ (the church). The “key of David” means that, “Christ possessed the throne of David, and that the government was upon his shoulder (Isa 9:6).”[38] The annunciation angel promised Mary the mother of Jesus that God would give her Son “the throne of his father David” (Luk 1:31-33); and this verse is an indication that God had kept his promise. Act 13:33-34 indicates that the prophecy of the “sure mercies of David” was fulfilled in the resurrection of Christ; and the prophecy of the rebuilding again of the tabernacle of David (Amo 9:11-15) was determined by the apostles and elders in Jerusalem to have been fulfilled by the establishment of the church to which all of them at that time belonged. Added to all of these prophecies, declared by inspiration to have been fulfilled, is the pronouncement of Peter on Pentecost to the effect that God’s raising up one after David to sit upon the throne of David was a prophecy of the resurrection of the Son of God (Act 2:29-33). Wallace’s summary of this is:
Jesus has the throne of David, the tabernacle of David, the sure mercies (blessings) of David, and the key of David in every spiritual sense of these terms … These passages teach that the house of David was perpetuated in the kingdom of Christ, his Church.[39]
[34] George Eldon Ladd, op. cit., p. 59.
[35] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1076.
[36] Robert H. Mounce, op. cit., p. 116.
[37] Ibid.
[38] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace Publications, 1966), p. 100.
[39] Ibid., p. 101.
Rev 3:8
I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.
A door opened … Many see here a promise of opportunity; but, in the light of the preceding verse, it appears that the door of admission into the church, the messianic kingdom identified with the church, – this is the door meant. “It assures the church of how futile were such excommunications as the Jews were leveling against them.”[40] Beckwith and Mounce concur in this interpretation. However, both of these with many current scholars, hold there is a difference between the church and the kingdom; but throughout this series of commentaries, the position has been maintained that the church and the kingdom are one institution, not two, and that the “everlasting kingdom” mentioned by Peter (2Pe 1:11) is not a different kingdom, but the eternal phase of the present kingdom. There are many New Testament references regarding the “open door” of opportunity (1Co 16:9; 2Co 2:12; Col 4:3; Act 14:27, etc.); but, with reference to all such doors, it is not necessarily true of them that “no man can shut.” That promise pertains to the door of God’s holy church.
Hast a little power … The general weakness of the church at Philadelphia is stated here. Despite this, the congregations here and at Smyrna are the only two against which the Lord uttered no condemnation. A church does not have to be large to be true and to be approved by the Lord.
Didst keep my word … didst not deny my name … This means simply that the church there had been faithful to their trust; but by contrast with other congregations mentioned in these letters, it could indicate that the principal sins of those not approved were those of not keeping the Lord’s word, and of denying his name. For further comments on “the name of the Lord,” see under Rev 2:3.
ENDNOTE:
[40] James Moffatt, op. cit., p. 366.
Rev 3:9
Behold, I give of the synagogue of Satan, of them that say they are Jews, and they 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.
This verse is not to be understood in the literal sense at all. Christians would not be honored by having anyone worship before their feet, nor could God be pleased by such a thing. What is done here is to take the ancient Scriptures regarding the Gentiles “bending before” Israel (Isa 60:14) and to state that the reverse is true now. The Jews were once God’s chosen people, an honor forfeited by them in their rejection of the Son of God. “These words echo the words of the prophets telling of the coming of the Gentiles to do homage to the people of Israel, and of bowing themselves down before the soles of their feet.”[41] The fulfillment of this came when the Gentiles bowed them selves before the feet of Christ, the true Israel; and the fulfillment of Jesus’ words as given by John here will occur when Jews are converted and bow themselves before Christ, with whom Christians are identified as being his spiritual body on earth. It is wrong to read this as if it declared any wholesale conversion of Jews at some future time. Throughout the ages, many faithful Jews have received Christ, and they are still doing so; and in this the prophecy is continually being fulfilled. Thus, in what Moffatt calls “the grim irony of providence,”[42] “what the Jews fondly expected of the Gentiles, they them selves will give to the Gentiles. They will play the role of the heathen and acknowledge that the church is the true Israel of God.”[43] After the Babylonian captivity, many Jews were settled in the district where these seven cities lay, and in time many of them became wealthy and powerful. “They were proud of their national privileges (which, by inference, they still enjoyed), and powerful in numbers and wealth, no doubt despising the Jewish Christians as traitors.”[44]
[41] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 481.
[42] James Moffatt, op. cit., p. 367.
[43] Robert H. Mounce, op. cit., p. 118.
[44] J. R. Dummelow, op. cit., p. 1976.
Rev 3:10
Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell on the earth.
The word of my patience … Of several interpretations advocated regarding this, that of Trench as quoted by Earle seems the best: “It is much better to take the whole Gospel as the word of Christ’s patience, everywhere teaching, as it does, the need of a patient waiting for Christ.”[45]
I will also keep thee from the hour of trial … This figures prominently in the theories of millennialists, who take the passage as emphasizing that Christians shall be delivered from not through the great trial, “implying the rapture of the church before the time referred to as “the great tribulation.”[46] “The thrust of the verse is against this interpretation. It was precisely because the church was faithful in time of trial that Christ in turn will be faithful to them.'”[47] This view of the passage harmonizes with the great high-priestly prayer of Jesus who did not pray that the Father would take his disciples “out of the world” (Joh 17:15), but that they would be faithful in the world. Furthermore, the promise of Luk 21:17 is explanatory of what is meant here. What Christ promised is safety through trials, not exemption from trials. “There is no promise in Revelation that God’s people shall escape suffering and death, but there is the promise that no harm can come to their souls.”[48]
The hour of trial … What is the great trial which is coming upon the whole world? Primarily, the meaning is the great persecution that was upon the point of breaking out against the church. We agree with Beasley-Murray that it is certainly possible that, “an identical period of trial is referred to in both Rev 2:10 and Rev 3:1.”[49] The looming persecution against the church is starkly evident in all the New Testament books, and hardly any of them failed to address the situation. In fact, the principal burden of the great prophecies about to be unveiled was that of strengthening and encouraging the church against that very event. That it is here called “the hour” of trial does not mean that it will be over in an hour, or even in any relatively short time. “In the hour of trial” means “in any hour of trial.” As Beasley-Murray said, “This is not a designation of a period of time, but of the trial itself.”[50] A secondary meaning applies the text to the final judgment. “In principle, the same promise would fit the judgment as the great trial for the whole human race.”[51] From Matthew 24, etc., all should be familiar with this quality in prophecies regarding such events.
[45] Ralph Earle, op. cit., p. 520.
[46] Walvoord as quoted by Robert H. Mounce, op. cit., p. 119.
[47] Ibid.
[48] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 58.
[49] G. R. Beasley-Murray, op. cit., p. 101.
[50] Ibid.
[51] John T. Hinds, op. cit., p. 59.
Rev 3:11
I come quickly: hold fast that which thou hast, that no one take thy crown.
I come quickly … It is wrong to read this as if it said in the next few months or few years. Scholars love to give it that meaning; but it cannot be denied that, “Quickly may also mean suddenly, or unexpectedly.”[52] Why was a word with such a double meaning used? Simply because a double meaning was required. The great persecutions would indeed come quite soon, within months after this Revelation was written; where as, the judgment would not occur for millenniums, a fact which the exact words of the sacred writers allowed for, even though they themselves might not have understood this. Indeed, it is not likely that they did fully understand it. See comment on this in my Commentary on 1Peter under 1Pe 1:12. For identically this same reason, the Lord used the word “generation” (Mat 24:34), having the double meaning of “those who are now alive,” and of “the race of Israel.” The first meaning applied to the destruction of Jerusalem, and the second applies to the Second Advent.
Hold fast … is an admonition to continued fidelity. Some had already given up the struggle.
That no man take thy crown … Regarding the crown of life, see under 1Pe 2:10, above. The possibility of another’s taking the crown of a Christian does not have reference, as Plummer thought, to another’s receiving the crown the Christian forfeits, but to the fact that those who through deception, seduction or social duress may influence a Christian to forfeit his crown through sin. It is true, however, that if a Christian forfeits the crown, another will take the place he lost. “Jacob received Esau’s crown; Matthias Judas’s; and the Gentiles that of the Jews.”[53]
[52] Edward A. McDowell, op. cit., p. 59.
[53] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 112.
Rev 3:12
He that overcometh, I will make him a pillar in the temple of my God and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.
He that overcometh … That is, the conquerors of earth’s allurements and temptations. Hendriksen’s great book on “More than Conquerors” comes to mind frequently through the repeated use of this expression.
A pillar in the temple of my God … Like all of the similar promises to these churches, this is a promise of eternal life. The mention of the new Jerusalem and the new name require this understanding of it. “The temple, then, and the pillar are both figurative; and all reference to the historic church, or to position in it are excluded.”[54]
Despite the interpretation advocated above, many insist on seeing the temple here as meaning the church, and the reference to the pillar as a promise of security and stability in it for the faithful Christian, a view supported by Paul’s frequent mention of the church as “the temple” of the Holy Spirit, etc. Wallace was of this opinion. There is also the additional consideration that in the new Jerusalem, there shall not be any temple (Rev 21:22). Nevertheless, the overwhelming impression remains that the Lord was here speaking of eternal life. Many of the figures in Revelation are not always used in strictly the same sense. Of course, it is true, also, that the overcomer shall be established in the church with safety and security; but the greater fact of inheriting eternal life seems to be more in keeping with the similar promises prevailing throughout this series to the seven churches.
I will write upon him the name of my God … Addressed to Christians in a city which at least three times had changed their name, trying repeatedly to write upon themselves the “name of their God,” this seems peculiarly appropriate. Some intimations of this glorious naming of God’s children in eternity is seen in the fact of their being now baptized into the sacred triple name (Mat 28:18-20) and of their wearing the name of Christ in the title Christians. We cannot say what may be implied beyond this in heaven.
ENDNOTE:
[54] Isbon T. Beckwith, op. cit., p. 485.
Rev 3:13
He that hath an ear, let him hear what the Spirit saith to the churches.
What the Spirit saith to the churches … All of these seven messages are to all of the churches in perpetuity; and what is said to one, especially regarding promises, is said to all.
Commentary on Rev 3:7-13 by Manly Luscombe
Philadelphia (Rev 3:7-13)
The City–Philadelphia was founded in 140 BC by the king of Pergamos. The name, Philadelphia, means brotherly love. It was a center of Greek culture, learning, and language. The city was destroyed by an earthquake in 17 AD and had suffered many tremors since then. This whole region is a very active earthquake area. The volcanic ash made the soil excellent for vineyards. Today the city is called Ala-Sekar and has a population of about 10,000.
The Church–Again, we have no record of this church being planted. The best information is that while Paul spent 3 years in Ephesus he taught in many cities in this region. It is assumed that during this time many of these churches were started.
Things Commended-(1) Jesus has set before this church an open door, which no man can close. The meaning is generally understood to be that, while the church is weak (has little power), yet she has remained faithful. Therefore, Christ is assuring them that the right-of-way to spiritual joy will not be denied them. (2) While Sardis was threatened by the coming of Christ, this church has nothing to fear. The coming of Christ, to the faithful, is a promise, not a threat. If you are faithful, the coming of Christ brings hope and encouragement. If you are not faithful, the coming of Christ brings fear and dread. (3) Jesus promises them that the synagogue of Satan will be made to recognize and respect the faithful Christians. Remaining faithful is urged even when persecution comes. All of us will have an hour of trial in which our faith will be put to the test. This persecution will come to the whole earth, not just Philadelphia. (4) God promises to brand the faithful by writing on them: The name of God–The name of the city of God, the New Jerusalem–The New Name.
Things Condemned–Only good is spoken about this church.
Sermon on Rev 3:7-13
Secure In Christ
Brent Kercheville
We all want to have a feeling of security. From home alarms to seat belts we want to feel secure in the things we are doing. Christ also wants to give his people a feeling of security. In this message to the church of Philadelphia, Christ tells them about the sure promises they have by being his devoted followers.
Jesus Self-Description
As Jesus opens his message to the church in Philadelphia he calls himself the holy one and true one. Further he says that he has the key of David. Whatever he opens no one will shut and whatever he shuts no one will open. This is a curious beginning mainly because this is not how Christ is described in the first chapter. Up to this point Christs description has used imagery found in the first chapter of Revelation in each of the letters to the seven churches. This is the first time that Jesus self-description does not use a previously used image of Christ in Revelation.
What is Christ saying about himself? The holy one and true one are both messianic titles (Mar 1:24; Joh 6:69). Christ is the one they are to put their hope and trust in. He is the holy and true Messiah. Christ also says that he has the key of David. This image comes from Isa 22:22 where the key represents authority over the kingdom. Christ has complete authority concerning his kingdom. If he opens doors, then those doors stay open. If he closes doors, then those doors stay closed. Jesus holds power over salvation and judgment. This imagery will be important in Christs message to the church in Philadelphia.
Christs Open Door
Christ begins by noting that he knows their works. In fact, Jesus does not have any condemnation for this church. Everything Christ says is in praise and encouragement of these Christians. Christ says that they have little power. This probably indicates that this is a church that is smaller in number and in impact in the community. Nevertheless, these Christians have kept Christs word and had not denied him. These Christianswere small in number and presence, looked down on and persecuted, but they were faithful. This point is an important reminder for us in a world that glorifies mega-churches. People today often look merely at the size of a church, assuming the bigger the better. Some even think that something is wrong if you are not a large church. Christs message is that physical size is not important. Faithfulness is what is important. The church in Philadelphia apparently is small in its power to make an impact in their city. However, this church does not have any condemnation against them. While every church desires to grow numerically, size does not necessarily define faithfulness.
Christ says that he set before them an open door which no one is able to shut. There are many different ways commentators have viewed what is being told to these Christians. But we need to tie this point to the context of Rev 3:7. Christ has the key of David and what he opens cannot be shut. Christ has opened a door for the Christians in Philadelphia. The key of David refers to Christs kingdom. Christ is the holy and true Messiah who has authority as he rules in his kingdom. He has opened the door for entrance into his kingdom which no one can shut.
This is a picture that Jesus repeatedly used while he taught on the earth to help us understand that he was opening the way to salvation and participation in the kingdom.
So Jesus again said to them, Truly, truly, I say to you, I am the door of the sheep. 8 All who came before me are thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. (Joh 10:7-9 ESV)
And someone said to him, Lord, will those who are saved be few? And he said to them, 24 Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. (Luk 13:23-24 ESV)
Christ has established an open door to salvation. Christ is the way to find the grace of God and only through Jesus can people be saved from their sins and from the wrath to come.
Christ is writing to Christians, however. I do not believe that Jesus needs to remind these Christians about the open door of salvation to the world. The point that Jesus is specifically making to these Christians is that their salvation and participation in the kingdom cannot be lost because of the things that happen to them. The intended imagery is seen when we bring in the contrast of Rev 3:9. These Christians have been rejected by the Jewish synagogue. The Jewish synagogue is actually a synagogue of Satan. We have seen Jesus use this image before to the church of Smyrna in Rev 2:9. Just as with the church at Smyrna, these Christians in Philadelphia have been rejected, persecuted, and cast out of the synagogue. But that did not mean that their salvation had changed at all. This did not mean that they were not in Gods kingdom. The door the kingdom of Christ remains open to them even though the doors to the synagogue have closed.
IGNITE: This is such a precious promise given to us by our Lord. It does not matter what people do to us or what may happen to us, we do not lose our salvation or standing in Gods kingdom. It does not matter how fierce the suffering is that we face, our suffering does not mean that we have been rejected by God. Too often people place their eternal security upon what is happening in their lives. People think they are saved in good times and people think God has rejected them during bad times. This is one of Gods great and precious promises. You are saved regardless of what happens to you in this life. Consider the words of Paul who teaches us the same thing.
What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against Gods elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died-more than that, who was raised-who is at the right hand of God, who indeed is interceding for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered. 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Rom 8:31-39 ESV)
Nothing physical can affect our spiritual state before God. When we choose to pursue Christ and devote ourselves to him, there is nothing that can happen to remove us from our salvation. All you must do is choose Christ and choose to never walk away from him.
Rev 3:10 continues this picture. An hour of trial is coming upon the whole world and those who dwell on it are going to be tried. Christ will keep these faithful followers. It is important to observe that Christ is not saying that they would not also participate in the suffering and hardships. They already are experiencing hardships and it will continue. Looking back at the church at Smyrna which also did not have any condemnation against it, Christ told them the same thing. They were going to experience tribulation and needed to be faithful to death. However, the one who conquers will not be hurt by the second death. Christ makes the same promise to these Christians in Philadelphia. They will be kept from the hour of trial coming on the whole earth. They will not be kept physically (as we see in Revelation 6 with the souls who have been slain for the word of God and their testimony about Jesus), but they will be kept spiritually. Christ is calling on his followers to serve even though suffering. If your definitionof Gods mercy and divine power is that he will not let you suffer, then you do not know the God of the Bible. God does not devote his energy and power to keep you from suffering, contrary to popular religious teaching today. God devotes his energy, divine power, and grace to save you from the second death. We must see that this is the point to the Christians. God will not save you from physical suffering or death. That is not Gods purpose. Gods purpose is to save our souls from eternal punishment. Therefore, hold fast to the word of God and the faith you have in Christ (see Rev 3:11).
To The Conquerors
A pillar in the temple of my God.This pictures security and permanence in the temple of God. A pillar cannot be removed. It is a critical part of the structure. To those who overcome there is no fear of ever being removed from Gods kingdom or his grace.
Write on him a new name.This image carries with it the idea of ownership. These Christians are the true holy people of God. Christ will put his name on them. This shows that his faithful followers are his.
IGNITE: What a blessing to know that we also have these two great blessings working in our lives. Christ takes ownership of us. Christ declares that those who are devoted to him are his true people. We are his and we are never to be removed from his temple. We are part of his kingdom, receiving his blessings, and can never lose our hope regardless of the things that happen to us.
Let No One Take Thy Crown
Rev 3:7-13
For those who have but a little strength, the Lord sets open a wide door. You may not be able to open the door, but you can enter it in His Name. Once He opens the door, all the opposition you may be called upon to encounter will not avail to shut it; and if He shuts the door against your adversaries, all their craft and strength will beat against its exterior in vain. Get Christ to shut the door against the tempting at would allure you from your allegiance, may be sorely beset, but He will keep them in the hour of trial. They shall not miss their crown, but shall become permanent and important constituents in the eternal Temple. We have often stood to notice the strength and stability of a pillar in an old church. It has looked unmoved on generations that have grown from youth to age at its base, and so shall Christs saints endure.
It is marvelous how much Christ can make of our poor lives, if only we yield to Him. It was said of a great statesman recently deceased, He was a resounding example of what a great thing a great man may make of a life. But how much greater can Christ make a life, once a mere block of stone, but now inscribed with His own mystic handwriting and engraving!
Chapter 14
Christs letter to the church at Philadelphia
‘And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 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. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches.’
Rev 3:7-13
‘That which is highly esteemed among men is an abomination in the sight of God’ (Luk 16:15). I wonder if we will ever learn that fact. Those things which men value most, esteem most highly, and to which they attach the greatest honor God despises. And that which men ridicule, belittle, and despise God honors. The wisdom of this world, the pride of this world, the moral righteousness of this world, the honor of this world, and the religion of this world God almighty holds in utter contempt. We see this fact throughout the Scriptures. And we see it plainly in Christs letters to the churches.
The Church at Sardis was great in name and reputation. Men approved of her and honored her. But Christ looked at that church and said, ‘Thou art dead.’ The Church at Laodicea was rich and increased with goods. It appeared that she lacked nothing. But that church was so nauseating to the Son of God that he was ready to spew it out of his mouth. He said, ‘Thou art wretched, and miserable, and poor, and blind, and naked.’ You see God looks on the heart. He is not, in the least degree impressed by those things that impress and deceive men. ‘That which is highly esteemed among men is an abomination in the sight of God.’
The Church at Philadelphia was not like the ones in Sardis and Laodicea. C. H. Spurgeon wrote, ‘The Philadelphia church was not great, but it was good; it was not powerful, but it was faithful.’ The Lord Jesus commended this church for its faithfulness. Men might have looked at the little church in Philadelphia as they do the many like it today with contempt. It did not meet in an elaborately decorated, impressive building. So far as I have been able to discover, there were no men in this church of great political, economic, or academic power and influence. But it was a church known for its faithfulness.
Faithfulness honors God and is honored of God. And faithfulness, like slothfulness, has a way of rubbing off on others. Hence, we read of faithful men and women in the Church at Philadelphia for many centuries. The pastors of this church were consistently influential (not in the world, but in the kingdom of God) for eight hundred years. We read in church history of their influence from the first through the eighth centuries. Let us ever be found faithful to our God. He alone knows what influence our faithfulness, or lack of faithfulness will have upon the generations to come.
The Lord Jesus found nothing in this church to rebuke, or even to correct. He gave no word of reproof to the saints at Philadelphia. That is a remarkable testimony to these people whose names are known only in heaven. To this congregation, the Son of God spoke nothing but words of praise and encouragement[2].
[2] Certainly, we must not honor the flesh and become flatterers of men. But those who think that serious Christianity forbids complimentary words for a job well done, and that expressions of gratitude and appreciation are out of place in the kingdom of God, need to read this epistle. Here the Son of God himself applauds the faithfulness of his people! I suspect that it will be all right for us to do the same.
In Rev 3:7-13 the Lord Jesus Christ holds the Church at Philadelphia before us as an example of what every believer and every local church ought to be. A careful reading of the Saviors letter to the church at Philadelphia ought put a prayer in our hearts, crying, ‘Lord, make me faithful.’ Read the Saviors words and learn this: God honors faithfulness.
A divine person
In verse seven, our Lord Jesus describes himself as a divine person. This letter was dictated to John by one who is himself God. This God is our Savior. ‘These things saith he that is holy, he that is true, he that hath the keys of David, he that openeth, and no man shutteth; and shutteth, and no man openeth.’ Here are three divine attributes, or characteristics, of our Lord Jesus Christ.
First, the Lord Jesus Christ is holy
He is the holy God. ‘Holy and reverend is his name’ (Psa 111:9). He is the Holy One of Israel. Being God, he is ‘glorious in holiness ‘ (Exo 15:11), in every way equal with the Father and the Holy Spirit. Specifically, this text has reference to Christs holiness as the God-man, our Savior. It is not our Saviors divine, essential holiness that comforts and encourages his people. That terrifies any man who has any sense of it (Heb 12:21; Jdg 13:22). It is our Redeemers representative, mediatoral, vicarious holiness that gives us comfort and encourages us to trust him.
Our Savior was himself ‘holy, harmless, undefiled, and separate from sinners’ while he lived as a man in this world (Heb 7:26). He had no sin, no original sin and no actual sin. Though he was made to be sin for us by divine imputation when he died as our Substitute, Christ had no sin of his own. He knew no sin (2Co 5:21). As our Representative and Substitute, the Son of God lived in this world as a man in perfect holiness.
This mediatoral holiness, this representative righteousness of Christ as our Mediator is the basis of our acceptance with God (Rom 5:19). Be sure you understand this. It will help you. If you are a believer, if you trust Christ his blood washed away your sins. His sacrifice paid your debt and satisfied the law and justice of God that demanded death. His death removed your guilt before God. But the righteousness of Christ is just as necessary for our salvation as his blood. His righteousness (his complete obedience to God as a man), being imputed to us, just as our sins were imputed to him, gives us merit with God. Therefore he is called, Jehovah-tsidkenu, ‘THE LORD OUR RIGHTEOUSNESS’ (Jer 23:6).
Christ is our righteousness, our holiness, and our sanctification. He is that ‘holiness without which no man shall see the Lord’ (Heb 12:14). He is that exceeding, perfect righteousness, without which we cannot enter into the kingdom of heaven (Mat 5:20). Christ, who is holy, and who is our holiness, is our Sanctification. His holiness was imputed to every chosen sinner in justification when he accomplished our redemption at Calvary. And his holy nature is imparted to every chosen, redeemed, justified sinner in the new birth. Salvation, in the experience of it, is ‘Christ in you, the hope of glory.’
We have no holiness of our own. We have no ability to produce holiness, or do anything that is truly holy. All the holiness we have is what we get from Christ. As John Gill put it, ‘Christ is the Cause and Author of holiness to his people. We are sanctified in him. We have our sanctification from him. And we are sanctified by him.’
Those who talk about sanctification by degrees, or sanctification being accomplished by the works of a man, simply do not understand the doctrine of sanctification, or for that matter the totality of grace in salvation. Christ is our Sanctification (1Co 1:30; Heb 10:10-14).
Second, we read that Christ is true. He is truly God and truly man
Our Lord Jesus Christ is true and faithful in all mediatoral offices and covenant engagements. He is true to God the Father and true to his people. In fact, Jesus Christ is Truth itself Joh 14:6). Apart from him there is no truth. Christ is the Truth of which all the types and prophecies of the Old Testament were just pictures. Christ is the Truth of God, the embodiment of Truth, the Sum and Substance of all gospel truth. As the embodiment of Truth, Christ is the Revelation of the invisible God. He is the living Word of whom the written Word speaks (Joh 1:1-3; Joh 1:14-16; Joh 1:18).
Third, the Lord Jesus Christ is the sovereign King
He describes himself here as ‘he that hath the key of David, he that openeth, and no man shutteth; and shutteth and no man openeth.’ With those words our blessed Savior describes his sovereign power and absolute authority over all things as the Son of David, the Messiah, the King. He who is the Christ of God is Lord over all things. This dominion is not something that Christ shall have some day. It is his right now! Our crucified, risen, exalted Savior is now sitting as King upon the throne of David, which is the throne of God (Isa 22:22; Mat 28:18; Joh 17:2; Act 2:34-36; Heb 1:3; Rev 5:5).
Here is one example of his absolute sovereignty: He opens, and no man shuts. He shuts, and no man opens. Christ opens the Scriptures to his elect, giving us the light and knowledge of gospel truth by the power of his Holy Spirit (Joh 14:26; Joh 16:13). But he shuts the Scriptures to others, giving them blindness and hardness of heart (Joh 12:39-40). The Son of God opens a door of utterance for the gospel in one place, and shuts it in another, according to his own sovereign will (Act 16:6-10). The Good Shepherd opens the door for his sheep and leads them in the way of life everlasting (Joh 10:3; Joh 10:9). And he shuts the door against those who will not obey his voice (Luk 13:23-30).
We worship ‘him that is holy.’ We trust him that is true.’ We bow before him that is sovereign. Our divine Savior is the Holy, True, Sovereign Son of God.
A divine praise
When the Lord of Glory spoke to the Church at Philadelphia, as I said before, there is no word of reproof, warning, or correction, but only a divine praise (Rev 3:8). ‘I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.’
Imagine that! The Son of God himself bends over from his lofty throne to speak a word of praise to a band of faithful believers on the earth! I sure would like to be in that crowd. Wouldnt you?
Certainly, he is here giving us an example to follow. We are usually quick to point out one anothers faults and failures. But love is always quick to forgive and quick to praise. A little praise is a great means of encouragement. Some people seem to think that kindness is blasphemy. But if the Son of God speaks an encouraging word of praise to his church, surely we will be safe in giving a little praise to one another.
What was there about these Philadelphian believers that the Son of God saw fit to commend and praise? The matter of commendation and praise was their works, works of faith, love, and patience.
The Lord God had set before this church an open door, which no man could shut. He does not tell us what this open door was, but generally this language is used to describe a door of utterance for the preaching of the gospel (2Co 2:12). Apparently, the Lord gave these men and women and opportunity to serve him in the furtherance of the gospel; and they seized the opportunity he gave them. They faithfully performed the work God put into their hands. They did not talk about what they wanted to do, what they had done, what they used to do, or what they would do if they had more money and people. They simply did what they could for the glory of Christ and the furtherance of the gospel. It may be that their labor was insignificant in the eyes of men. But Christ looked upon it as an honorable thing. Nothing done for Christ is insignificant or meaningless to him (Mar 14:6-8).
The one thing God requires of his people is faithfulness (1Co 4:2). The one thing God honors in his people is faithfulness (Mat 25:23; Luk 19:17). When the Lord Jesus Christ opens a door for us, as we faithfully follow him, no man can shut the door, and he will not shut it.
The faithfulness of these saints at Philadelphia was especially commendable because they had very little with which to work. The Master said, ‘For thou hast a little strength.’ This is not to be taken as a word of reproach, but as a word of praise. They had been faithful in their service to Christ, even though they had little strength. Many of the Lords churches are like this Church at Philadelphia: they have ‘a little strength,’ but only a little.
They had little numerical strength. The Church at Philadelphia was a small church. Therefore they had very little strength for taking on any great work. But their lack of numbers did not deter them. They just rallied together and did what they could. And Christ commends them for it. God thinks more of quality than of quantity. He has much greater regard for obedience than for tally sheets and numbers. Denominations, denominational representatives, religious businessmen, and politician preachers take polls and count noses. ‘The Lord looketh on the heart!’
Because they were small in number, like most small churches, this church had little monetary strength. When money was required, they could do very little. This was, for the most part, a band of poor people. There were no men of means among them. But they were precious to Christ, who counts sincerity of greater value than all the gold in the world.
And, again like most small churches, this assembly had very little strength in the area of talents and gifts. At Corinth, the church had talents and gifts running out its ears. They had an abundance of teachers, miracle workers, and wealth. But very little was done. They were rich in ability, but poor in grace. Not this church. No one here seems to have had any great talent or ability. But the people were full of grace. Grace made them faithful. Much was done for the glory of Christ, the souls of men, and the furtherance of the gospel. They had ‘a little strength,’ but used every ounce for Christ.
‘Thou hast a little strength.’ Someone said, ‘That was, perhaps, their misfortune, but not their fault.’ Therefore they were not blamed for it. The Lord does not blame us for having little strength, but for having little faith, little love, little devotion, little zeal, and little consecration. If our strength is little, let us pray for grace, that our little strength may be used entirely for Christ.
The saints of God at Philadelphia were faithful and persevering in the midst of great opposition. The Lord Jesus gave them this word of praise and encouragement: ‘Thou hast kept my word, and hast not denied my name.’ These men and women simply could not be driven away from the word of the gospel. They could not be persuaded to forsake the gospel. They would not allow anything to come between them and Christ. They had a little strength; but with all the strength they had they kept Gods Word and held fast to Christ.
What is the word which they kept? We do not have to guess. It was the word of the gospel. Our Lord says, ‘Thou hast kept the word of my patience’ (v.10). That is the gospel of Christ and him crucified, in which his patient sufferings as our Substitute are set forth (1Pe 2:21-24). The sinners only hope before God is the gospel of substitutionary redemption (2Co 5:21). This is the word we must hold fast.
How did these Philadelphian believers keep the word of the gospel? They believed it (1Jn 5:6-13). They loved it (1Jn 5:3). They obeyed it (Rom 16:26). And they defended it (Jud 1:3; Php 1:7; Php 1:17). Though they were weak, few in number, and a people of worldly insignificance; they were ready at all times and against all odds to hold to and defend the truth of God. Most men are like spiders, (who spin their webs out of their own bowels). They spin their theology out of their own feelings, their own wisdom, or their own experiences. These Philadelphian saints took nothing to be truth but the truth of God revealed in Sacred Scripture. And, with regard to the truth of God, they valiantly refused to budge an inch. They had no regard for current trends in theology and the wisdom of infidels. They walked in the old paths of everlasting truth (Jer 6:16).
May God give us grace, in these days of Arminian, free will, works religion, while nearly the whole religious world teaches and embraces that which the apostle Paul calls ‘will worship,’ to hold fast the gospel of his free and sovereign grace in Christ (2Ti 1:9-10).
Either God is totally, absolutely, universally sovereign, or he is not God ((Psa 135:6). Either man is totally depraved, guilty, and helpless, or he needs no Savior (Rom 5:12; Rom 3:9-19). Either God chose and determined to save his people in eternal, unconditional election, before the world began, or he has no people to save (Eph 1:3-6; 2Th 2:13). Either Christ effectually redeemed Gods elect by his death on the cross, or he failed in his work and there is no such thing as blood atonement and substitutionary redemption (Mat 1:21; Gal 4:4-6). Either God the Holy Spirit regenerates and calls dead sinners to life and faith in Christ by effectual, irresistible power and grace, or man is saved by his own will, his own effort, and his own work (Rom 11:6; Eph 2:1-10). Either all Gods elect will persevere unto the end, or none of them will (Joh 10:27-30).
These truths by which we live; and if need be, God helping us, these truths we will die by. But we will not, we cannot give them up. This is more than mere doctrinal accuracy. This is the very fabric of our salvation. To deny these things would be to deny our only hope before God and to blaspheme his name, whom we most desire to honor. To deny these doctrines of the gospel is to deny Christ who taught them. Those who embrace these gospel truths are our brethren. Those who are enemies to these truths are the enemies of our God; and that makes them our enemies (Psa 139:19-22; 2Ch 19:2).
Do you keep the word of the gospel? Do I? Perhaps we have no great talents, perhaps we have little strength, maybe we have little influence over other people, and we may always be numbered among a small group of people who are looked upon by the world as narrow-minded fanatics, but the simple fact is that the salvation of our souls depends upon our persevering adherence to the truth of the gospel (Col 1:22-23).
The saints in the Church at Philadelphia were commended and praised by Christ because they kept and denied not the word of his grace and truth in the gospel. Blessed is that man, blessed is that woman who cannot be induced by Satan to forsake the gospel for any reason.
A divine protection
Inasmuch as they were faithful to him, our Lord assured the saints at Philadelphia that he would be faithful to them and declared that he would keep them with a divine protection (Rev 3:9-11). ‘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. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.’
Those who keep Gods Word shall be kept by God. Those who hold fast the truth of God shall be held in truth by the grace of God. Those who persevere in faith shall be preserved by grace.
Our Lord will always separate the wheat from the chaff and the precious from the vile (Rev 3:9). He says, ‘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.’
The Jews, who are Abrahams physical seed, claimed to be Gods people exclusively; and many to this day regard them as the people of Gods choice. But in this ninth verse our Lord calls those who yet worship according to the customs of Judaism and the law of Moses, ‘the synagogue of Satan.’ It is not Abrahams physical seed, but his spiritual seed who are the people of God, the Israel of God, for whom the promises and the covenant were made. The Church of God is the Israel of God (Rom 2:28-29; Rom 11:25-26; Php 3:3). Abraham is the father of all who believe on the Lord Jesus Christ (Rom 4:1; Rom 4:16; Rom 4:22-25; Gal 3:6-7). Today Judaism is an apostate religion.
There are many who, like the Jews, claim to be Gods people who are not. They say they are Jews (Christians, children of God), but they lie. All who hope for acceptance with God because of a decision they made for Jesus, because of their baptism, their church membership, their good works, their taking the sacraments, their experiences, or their personal holiness are hypocrites. They may be called a church. They may think they are the house of God. But our Lord here identifies all such as ‘the synagogue of Satan.’ Gods elect, the true people of God, are circumcised in their hearts by the Spirit of God, not in their flesh (Col 2:10-14). We worship God in the Spirit, rejoice in Christ alone, and have no confidence in the flesh (Php 3:3).
In the end the despised people of God shall be exalted over their enemies. Our Lord will make our enemies to bow before our feet and know that he loved us, chose us, redeemed us, called us, and saved us by his grace (Mat 25:31-34; Mat 25:41).
As long as we live in this world, Christ will keep his own in the hour of temptation (Rev 3:10). ‘Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth’ (Joh 10:27-30; Joh 17:11-15; 1Co 10:13). He will preserve all his own from apostasy. Though heresies come and abound, Gods elect shall not be deceived. The ever-increasing acceptance of freewillism, legalism, works religion, and sheer ritualism will not affect the saints of God (1Co 11:19; 2Th 2:7-13; 1Jn 2:19-20). The Lord Jesus Christ will graciously preserve his elect in the midst of their trials (Isa 43:1-5). The Son of God will preserve all his elect in the way of faith, grace, and obedience unto life everlasting (Psa 37:23-24; Jer 32:38-40). Gods elect cannot and shall not perish. Not even one of the chosen shall be lost. We are kept by the power of his grace in the hands of an omnipotent Savior.
It is our Lords promise of preservation that inspires us to perseverance (Rev 3:11). ‘Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.’ It is upon the basis of his promise to preserve us from temptation that our Redeemer admonishes us to persevere. Contrary to popular religious opinion, the promise of absolute, unconditional grace does not promote licentiousness, but devotion and godliness. In fact, that is the very basis of godliness and the motive for it (Tit 3:4-8).
These two things are facts so plainly revealed in Holy Scripture that they simply cannot be denied: (1.) All Gods elect shall be preserved unto eternal glory. (2.) But only those who persevere in faith, who go on in the way of grace and righteousness, and who hold fast the gospel unto the end shall be saved (Mat 10:22; Col 1:22-23; Heb 3:6; Heb 3:14; Heb 10:26; Heb 10:38-39).
A Divine Promise
In Rev 3:12, our Lord Jesus Christ gives a divine promise to all who hold fast and persevere in the faith of the gospel. ‘Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.’
Those who persevere in the faith shall conquer all their enemies in the end and be gloriously triumphant in Christ (Rom 8:35-39). The Son of God says, ‘Him that overcometh will I make a pillar in the temple of my God.’ A pillar is a permanent structure in a permanent place. So Christ is here promising us a place of permanent, eternal residence in heaven itself. And while we live here below, while we go on persevering in the faith, holding fast the gospel, clinging to him as our only hope and our only Savior, he gives us assurance of our interest in him. This is what he says, ‘I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God, and I will write upon him my new name.’ In a word, our Savior is saying, I will make you to know that you belong to me. I will make it evident that you belong to God, to the New Jerusalem, and to me, and that all the blessings and privileges of the sons of God are yours forever.
Our Saviors new name, his acquired name, which he promises to write upon his people is: Jehovah-tsidkenu, ‘THE LORD OUR RIGHTEOUSNESS’ (Cf Jer 23:6; Jer 33:16). Let us give ourselves whole-heartedly to him who promises us such grace (Rom 12:1-3). I urge you, hold fast the hope of the gospel. Let nothing and no one either drive you from it or entice you to forsake it (1Co 15:1-3). The Son of God will hold us in his grace. Let us therefore cling to him. ‘He that hath an ear, let him hear what the Spirit saith unto the churches.’
angel
(See Scofield “Heb 1:4”).
to the: Rev 1:11, Rev 2:1
Philadelphia: Philadelphia, so called for its founder, Attalus Philadelphus, still exists in the town called Allahshehr, “the city of God,” “a column in a scene of ruins.” It is situated on the slopes of three or four hills, the roots of mount Tmolus, by the river Cogamus, twenty seven miles ese from Sardis, about long. 28 degrees 40 minutes, lat. 38 degrees 23 minutes. The number of houses is said to be about 3,000, of which 250 are Greek, the rest Turkish; and the Christians have twenty-five places of worship, five of them large and regular churches, a resident bishop, and twenty inferior clergy.
he that is holy: Rev 4:8, Rev 6:10, Psa 16:10, Psa 89:18, Psa 145:17, Isa 6:3, Isa 30:11, Isa 41:14, Isa 41:16, Isa 41:20, Isa 47:4, Isa 48:17, Isa 49:7, Isa 54:5, Isa 55:5, Mar 1:24, Luk 4:34, Act 3:14
he that is true: Rev 3:14, Rev 1:5, Rev 6:10, Rev 15:3, Rev 16:7, Rev 19:2, Rev 19:11, Rev 21:5, Mat 24:35, Joh 14:6, 1Jo 5:20
the key: Rev 1:18, Isa 22:22, Luk 1:32
he that openeth: Rev 5:3-5, Rev 5:9, Job 11:10, Job 12:14, Mat 16:19
Reciprocal: Exo 23:21 – my name Lev 20:26 – the Lord Deu 33:8 – with thy 2Ki 6:17 – open his eyes 2Ch 7:13 – If I shut up heaven Job 6:10 – the Holy One Job 14:5 – thou hast Psa 89:19 – to thy holy Psa 99:9 – for the Pro 30:3 – the holy Isa 5:16 – God that is holy Isa 43:15 – the Lord Isa 57:15 – whose Eze 44:15 – the sons Dan 9:24 – the most Mat 18:18 – General Mar 13:34 – the porter Luk 24:45 – General Joh 10:3 – the porter Act 2:27 – thine Act 7:52 – the Just One Act 12:10 – which Act 14:27 – opened Act 16:14 – whose Rom 1:7 – To all Rom 3:4 – let God 1Co 16:9 – door 2Co 1:18 – as 2Co 2:12 – and a 2Co 3:3 – the epistle Col 4:3 – that 1Th 5:12 – and are Heb 7:26 – holy 1Pe 1:15 – is 1Jo 2:20 – the Holy Rev 1:4 – to the Rev 1:20 – The seven stars Rev 3:8 – an open Rev 15:4 – thou only Rev 19:9 – Write
THE CHURCH IN PHILADELPHIA
And to the angel of the Church in Philadelphia write.
Rev 3:7
The suggestive phrase Thou hast a little power is descriptive of the men and women of humble standing, whose opportunities of service are narrowly restricted, to whom no great chance presents itself for acceptance, to whom no special call ever comes. It never can be theirs to exercise wide influence, or deal with really large issues, or bring about momentous changes.
I. And yet the complete perfection of reward is offered to the Philadelphian Church.No comparative insignificance of mission in this world could deprive its members of the most glorious and most blessed privileges in the life to come.
II. The measure of our responsibility is for the Divine determination; but it is ours to see that we are faithful to our allotted tasks. The lamp of our witness to Christ may be set in a tiny room, but we can at least see that it burns clear and bright.
III. The rewards of victory are not limited to the few, but are for all who show themselves more than conquerors. They may be ours. They are offered to us to encourage and uphold us, that we may quit ourselves with strength and resolution and constancy. Upon useven upon usmay hereafter be written those wondrous namesthe name of the Father, the new name of the Son, the name of the holy city. We alsowe not less than any others, not less than those whose privileges have in a sense been far larger, whose responsibilities have been far wider and more extensive, whose ministry has been far more noteworthy, whose power has been far greater than oursmay be pillars in the everlasting temple. Upon us also may the recompense be bestowed of inclusion for ever and ever within the now unspeakable, now unthinkable glory and majesty of the perfect and eternal sanctuary of God.
Rev. the Hon. W. E. Bowen.
Rev 3:7. The church in Philadelphia was another that did not receive any rebuke in the letters (the one at Smyrna being the other). The most of this verse is used in describing the One who is authorizing this letter. Holy and true may be said of all true servants of God but it is true of Christ in a complete sense. Key of David refers to the authority that was predicted for Christ because he was to come into the world as the most noted descendant of that great ancestor. (See comments at chapter 1:for meaning of key.) That explanation will show why the opening and shutting are:nen-tioned as pertaining to Christ and not to any mere man.
Rev 3:8. I know thy works is said in the sense of approval since everything said about this church is good. The open door is figurative and means the door of opportunity to advance the Gospel as it is expressed at 1Co 16:9; 2Co 2:12; Col 4:3. No man can shut it. Man can hinder and persecute the disciples but he cannot actually prevent them from carrying out the Gospel life in the world. Hast a little strength. They are commended for being faithful even though their strength is not great, a condition which they cannot help. Kept my word means they had been true to the commandments in the word of God. Not denied my name means they were not ashamed to confess the name of Christ as explained at verse 5.
Comments by Foy E. Wallace
Verses 7-8.
The letter to the church at Philadelphia–Rev 3:7-13.
1. “He that hath the key of David”–Rev 3:7.
The word key conveys the meaning of authority, control and possession. In Isaiah’s prophecy of the One who should possess the house of David, in Isa 22:22, the prophet said: “And the key of the house of David I will lay upon his shoulders; so he shall open, and none shall shut, and he shall shut, and none shall open.” The Lord’s statement to the church at Philadelphia was a direct reference to this prophecy, which was fulfilled in him. The key of David was “laid upon his shoulder,” which means the burden of government, and in Isa 9:6-7, the prophet said: “Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice even for ever.” This prophecy gives the reason why Jesus Christ said to the Philadelphians that he had the key of David, for he possessed the throne of David, and its government was upon his shoulder, with the authority to order it and establish it.
Furthering this point reference should be made to the word of the angel to Mary in Luk 1:31-33 – “And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end.” There is no difference in the terms, the house of Jacob, the house of David, and the throne of David, and they were all spiritually possessed by Jesus Christ.
The words of the apostles of Christ add testimony to the fact that the Lord Jesus Christ now possesses the house of David and occupies the throne of David.
Quoting from second psalm, in Act 13:33-34, Paul declared that God had fulfilled the promise in giving to them “the sure mercies of David.” The quotation reads: “God hath fulfilled the same unto their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.”
At the gathering of the apostles and elders in Jerusalem, the apostle James, in Act 15:13-17, quoted the prophecy of Amo 9:11-15, that the Christ would come to “build again the tabernacle of David . . . and set it up . . . that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called.” If the remnant of the Jewish world and all the Gentiles could then seek after God, it follows that Christ had set up the spiritual tabernacle of David.
Added to these prophecies, and their declared fulfillment, is the declaration of the apostle Peter on Pentecost, in Act 2:29-33, that the prophecies of David, that God would raise up one to sit on his throne, were fulfilled in the resurrection and ascension of Jesus Christ. Peter declared that the prophecies meant that “he (God) would raise up Christ to sit on his (David’s) throne,” and that “he seeing this before (foreseeing the fulfillment) spake of the resurrection of Christ.” Peter then concluded, “This Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right of God exalted, he hath shed forth this which ye now see and hear.”
Summing it up, Jesus Christ has the throne of David, the tabernacle of David, the house of David, the sure mercies (or blessings) of David, and the key of David, in every spiritual sense of these terms, and there are no other prophecies or promises concerning David and Christ to be fulfilled. These passages teach that the house of David was perpetuated in the kingdom of Christ–his Church. It follows that the theory of the future return of Christ to occupy David’s throne in an earthly millennium is the figment of theological fancy, imagination and error.
2. “He that openeth, and no man shutteth; and shutteth, and no man openeth”–Rev 3:7-8.
Again, this is a reference to Isa 22:22, and to the Philadelphians Jesus Chrfst applied the words no man shutteth to the promise that all the persecutors put together, persecutions combined, could not shut their door-a door which the Lord had opened. When the door of any institution is closed, it is out of business; but the persecutors could not close the door of the Philadelphian church. “I have set before thee an open door, and no man can shut it.” Like “the great door” which had been opened to Paul, which he mentioned in three epistles– 1Co 16:9; 2Co 2:12 and Col 4:3 –which opposition to him could not close; so in the midst the eventful period of persecution God had set before them an open door which Nero could not shut. Persecution could not destroy that to which Christ had the key, and not having committed this key to any man, no man could open or shut this door.
Rev 3:7. The sixth church addressed is that of Philadelphia, a city of Asia Minor, of which it is unnecessary to say more than that it possessed considerable importance, without attaining to the rank of the other cities mentioned in these chapters.
To this church the Lord is introduced in terms corresponding to those of chap. Rev 1:13; Rev 1:18. The first two parts of the description are founded on the words Son of man in Rev 3:13, the third on the statement of Rev 3:18, that He who is thus spoken of has the keys of death and of Hades. By the word holy we are to understand not so much one who is free from sin, as one who is consecrated and set apart to the service of God (see on Joh 17:17); and by the word true, one who is the essence of reality as opposed to one who is only phenomenal and shadowy (see on Joh 1:9). Both appellations are illustrated by a prophecy of Isaiah that is evidently in the writers eye, in which the rejection of the false Shebna and the calling of the faithful Eliakim are foretold (Isa 22:20-25). The Jews are represented by the one, and they are now deposed from their priestly and prophetic office. The Christ is represented by the other, and He as Gods holy and true Priest with His people in Him is come to be the Head of that Israel of God, which is to be the salt of the earth, and the light of the world. As Gods consecrated and true one, Christ is the Archetype to which all things point, whether in nature or providence or grace. Everything is fulfilled in Him.
Further, He is he that hath the key of David, he that openeth and no one shall shut, and shutteth and no one openeth. For the signification of key, comp. on chap, Rev 1:18. It is neither the key of knowledge,of opening up the meaning of Scripture,nor the key of discipline,of receiving into or excluding from the Church. It is rather the key of power, of that power by which the Lord of glory is Ruler in His own house,the kingdom of God. He is the Way, no one cometh unto the Father but by Him; and against those that come to Him the gates of Hell shall not prevail (comp. Isa 22:22). There is thus a much closer connection between this latter part of the description and the two earlier parts than we might at first suppose; for it is as the divinely-commissioned servant of the Most High, absolutely perfect, absolutely true, comprehending in Himself the essence of all reality, of all enduring and eternal life, that the Son of man is the Captain of our salvation, the Prince of life who opens and closes the kingdom of heaven on conditions involved in the nature of things, and therefore irreversible by any power in heaven or earth or hell.
Here we have the sixth epistle indited by Christ, written and sent by St. John to the church of Philadelphia, which name signifies brotherly love, and we may reasonably suppose that grace of love, unity, and concord, was eminently found with and amongst the members of this church, and had a mighty influence upon them in the practice of universal godliness, in as much as we find not this church blamed by Christ for any thing; not that she was wholly faultless, and altogether unblamable, but being free from those gross miscarriages which were in other Christians, and abounding with love to Christ, and one towards another. Christ graciously passes by and overlooks her failings and infirmities, and only proclaims her virtues and good works. Sincerity and love, though they do not blind Christ’s eye, that he cannot see sin in his people, yet it causes him to look upon their failings with a pitiful and compassionate eye. This Philadelphia is said to be a mean city, not far from Sardis; yet here Christ had a very eminent church, not faulted for any thing: it is not the grandeur, but graciousness, of a people, that renders a place renowned.
In this epistle to the Philadelphians, we have these particulars observable, 1. A lofty description of Christ, by whose authority it was written: He is holy and true, holy in himself essentially, holy in respect to us communicatively, the author, approver, dispenser of all holiness; and true, that is, a lover and approver of truth. This title assures the church of the truth of all his predictions, promises,and threatenings; these two titles, holy and true, are generally ascribed to God in the Old Testament; these Christ, in the New Testament, often attributes to himself, which he had never done had he not been truly and really God.
The other part of the description of Christ follows, That hath the key of David, that is, of the church, of which David was a type: by the key power is denoted; Christ, as Mediator, has an absolute power over the church, being lord and head of it, and has committed a ministerial power of the keys to the governors and pastors of it; and having this key of the church in his own hand, by virtue of it he opens, and none can shut; and shutteth and none can open: that is, he can open, when he will, the door of success to his faithful ministers, by opening the hearts of his people through the power of converting grace, and no man can shut that door which Christ will thus open; and again, when he shuts the finally impenitent out of the church and out of heaven, no man can open and bring them in against his will: He openeth, and none can shut: he shutteth, and none can open.
Observe, 2. The special favour which Christ indulged to this church, namely, the favour of success in her gospel administrations: Behold, I have set before thee an open door. Under the metaphor of an open door, the success and progress of the gospel, in the preaching and dispensation of it, is shadowed forth; it is a special favour from God when he opens a door of advantage to us, to do good, the least good, either by convincing and converting sinners, or by edifying, strengthening, and comforting saints, and when God is pleased to open such door, none shall shut it.
Observe, 3. The commendation given by Christ of this church, Thou hast a little strength, a little spiritual inward strength, and but few external and outward helps and advantages; yet hast thou kept my word, my doctrine of faith, and my precepts for holy walking, these hast thou kept pure; and hast not denied my name, but adhered constantly to the profession of me and my gospel, notwithstanding all the temptations thou hast met with, by sufferings and reproaches.
Note here, How Christ took notice of that little measure of strength which this church had, and accepted it: weak grace, if sincere, shall always find acceptance with Christ; thou hast a little strength, and hast kept my word.
Observe, 4. The gracious promise made by Christ unto this church, that her enemies should submit themselves unto her, and worship before her feet: Behold, says Christ, I will make them of the synagogue of Satan, which falsely call themselves Jews; I will make them, namely, by the power of my grace, to come and worship before thy feet; they shall reverence thee, and pay a civil respect to thee, and shall know that I have loved thee.
Learn hence, That the submission which the enemies of the church shall be forced to make unto her, by the power of Christ, is great and wonderful.
To The Enduring Church
Verse 7 Twenty-eight miles southeast of Sardis was the town of Philadelphia. It was located in a very fertile but dangerously volcanic area. The city was founded by Attalus II who was nicknamed the brother-lover. He was reported to be dead in a battle so his brother was persuaded to assume the throne. When the king returned, his brother stepped down so he could rule again. The region was known for its earthquakes and this city was almost totally destroyed by one in 17 A. D. Isa 22:22 describes Eliakim, the faithful steward of Hezekiah the king. He was given the key to the palace so that no man could enter into the royal palace or presence without him saying it was allowable. Thus, there was only one way to the throne. How appropriate that Jesus should be described as the one having the key of David. ( Joh 14:1-6 ; Act 4:12 ; 1Co 3:11 ) As an indication of Jesus’ authority, he says, “he that openeth, and no man shutteth; and shutteth, and no man openeth.” Mat 28:18 ; Eph 1:22-23 ; Rev 1:18 )
Verse 8 The city of Philadelphia was established to spread the Greek culture to the region round about it. The language that had once been native to this area was dropped by this city and the Greek language adopted. Now, Jesus wants the church to be as mission minded as the city had been. A door of opportunity was before them in spreading the gospel. ( 1Co 16:8-9 ; 2Co 2:12 ; Col 4:3-4 ) The Lord tells the church she has a little strength, which may indicate her need to grow. Growth is possible and victory can be ours. ( Rom 8:31 ; Php 4:13 ) If we keep the word, we can use the door to teach others of God’s saving message. ( Rom 1:16-17 ) They had not denied the name of Jesus.
Verse 9 The true Jews, God’s nation, in the Christian age are members of the Lord’s church. ( Rom 2:28-29 ; 1Pe 2:9 ; Php 3:3 ) When the Jews rejected Jesus as God’s Son, they ceased being God’s people. Thus, they “say they are Jews, and are not.” Instead of their synagogue being devoted to God, it was now dedicated to Satan, God’s adversary who encourages people to rebel against God and commit sin. We know Jesus has all authority and all will have to yield to it in worship one day. ( Php 2:9-11 ) This may be what Christ refers to as worship of the church as God’s true Israel by the so-called Jews.
Verse 10 They had patiently endured, just as Christ had endured. ( 2Th 3:5 marginal reading) Because of their endurance, Jesus promised to keep, or protect, in the hour of trial soon to come upon all the earth, which must describe world-wide persecution. They had held to them and he would hold to them.
Verse 11 The word “quickly” can be translated suddenly or unexpectedly. If the end of time is in view, this is the meaning here. However, this verse could be talking about one of the Lord’s providential comings to protect his people and judge their enemies.
Verse 12 In a city that had known devastating earthquakes, how reassuring to think the one who overcomes will be a pillar that, once in place, would to out no more, or always stand. To identify the owner and the one honor is given to be this dwelling place of God, there are names written on its pillars. God’s name will be on them because they are his people, children. Also, the name of heaven, or new Jerusalem, will be on them because they are citizens of it. Finally, the Savior’s new name because we are saved by his blood.
Verse 13 Again, the importance of heeding the words of the letter is used to close it out.
Rev 3:7-8. And to the angel of the church in Philadelphia write Philadelphia, so called from Attalus Philadelphus, its builder, is distant from Sardis about twenty-seven miles to the south-east. It is called by the Turks Alah Shahr, or the beautiful city, on account of its delightful situation, standing on the declivity of the mountain Tmolus, and having a most pleasant prospect on the plains beneath, well furnished with divers villages, and watered by the river Pactolus. It still retains the form of a city, with something of trade to invite the people to it, being the road of the Persian caravans. Here is little of antiquity remaining, besides the ruins of a church dedicated to St. John, which is now made a dunghill to receive the offals of dead beasts. However, God hath been pleased to preserve some of this place to make profession of the Christian faith, there being above two hundred houses of Christians, and four churches. Next to Smyrna, this city hath the greatest number of Christians, and Christ hath promised a more particular protection to it. Behold, I have set before thee an open door, &c., Rev 3:8. So Bishop Newton. But Mr. Lindsays account given of this church two years ago, in consequence of a personal inspection, is still more favourable, thus: Whatever may be lost of the spirit of Christianity, there is still the form of a Christian church; which, according to the promise, has been kept from the hour of temptation, &c., Rev 3:10. There are here about one thousand Christians, chiefly Greeks, who for the most part speak only Turkish. There are twenty-five places of public worship; five of which are large, regular churches: to these there is a resident bishop, with twenty inferior clergy. A copy of the modern Greek Testament was received by the bishop with great thankfulness.
These things saith he that is holy, he that is true Or, the Holy One, the true One; two great and glorious titles; he that hath the key of David A master of a family has one or more keys wherewith he can open and shut all the doors of his house or palace. So had David a key, (a token of right or sovereignty,) which was afterward adjudged to Eliakim, Isa 22:22. Much more has Christ, the Son of David, the key of the spiritual city of David, the New Jerusalem; the supreme right, power, and authority, as in his own house. He openeth this to all that overcome, and none shutteth: he shutteth it against all the fearful and unbelieving, and none openeth He hath likewise all authority and power in his church on earth, so that none can exclude from the privileges of that kingdom those whom he thinks proper to admit to the enjoyment of them; and none can bestow them upon those from whom he shall be pleased to withhold them. Likewise, when he openeth a door for the progress of his work, or the usefulness of his servants, none can shut it; and when he shutteth against whatever would hurt or defile, none can open. I know thy works How exemplary they are; behold, I have set before thee an open door, &c. I have given thee power and opportunity of spreading my gospel, which none can hinder thee from doing; for thou hast a little strength A little courage and power; and hast kept my word Both in judgment and practice; and hast not denied my name Though my enemies have made many efforts to compel thee to do it.
Rev 3:7-13. The Letter to the Church at Philadelphia.Philadelphia was about 30 miles SE. of Sardis. Like Sardis it was subject to frequent earthquakes, and consequently never attained any great size. The condition of the church seems to have been satisfactory; the difficulties arose from Jewish rather than pagan opponents.
Rev 3:7. that hath the key of David: cf. Isa 22:22, where the key of the house of David is given to Eliakim after the deposition of Shebna. The key was the symbol of office, especially of the Treasurers or Chancellors office. It is Christ who here carries the key which indicates His authority over the House of God.
Rev 3:8. door opened: probably the door of opportunity (cf. 1Co 16:9, 2Co 2:12). Possibly there is an allusion to the geographical position of Philadelphia, which was situated in the centre of Asia, and so had abundant opportunities of evangelizing the neighbouring districts.
Rev 3:9. synagogue of Satan: as at Smyrna (cf. Rev 2:9), the opposition comes from the Jews.
Rev 3:10. the word of my patience: the teaching which emphasized and held up as an example the endurance of Christ.the hour of trial: the hour of testing, i.e. the persecution.
Rev 3:12. a pillar in the temple: the man who remains steadfast in the hour of testing will become a pillar (cf. Gal 2:9, of James and Cephas and John), i.e. one of the chief supports of the Church of God.name of my God: three names are written on the pillar man, (a) the name of God (cf. Num 6:27), to indicate that his life was consecrated to the service of God; (b) the name of the New Jerusalem, to indicate that he was a citizen thereof; (c) the new name of Christ (cf. Rev 19:12), to indicate that he was to share in His victory. For the description of the New Jerusalem cf. Rev 21:2. See also Gal 4:26*.
Verse 7
The key of David. A key is a symbol of trust and power. The key of David is the key of the house of David, as expressed, Isaiah 22:22. It would represent, therefore, trust and power of the highest character over the people of God.
3:7 {6} And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the {e} key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
(6) The sixth passage is to the pastors of Philadelphia. The introduction is taken from Rev 1:18 .
(e) All power of rule in commanding and forbidding, in delivering and punishing. The house of David is the Church, and the continual promise of David’s kingdom belongs to Christ.
F. The letter to the church in Philadelphia 3:7-13
The Lord sent the letter to the church in Philadelphia to praise the Christians for their faithfulness in spite of persecution and to encourage them to persevere.
1. Destination and description of Christ 3:7
Philadelphia (lit. brotherly love; cf. Rom 12:10; 1Th 4:9; Heb 13:1; et al.) lay about 30 miles southeast of Sardis. A Pergamenian king, Attalus II (159-138 B.C.), founded it. The town received its name from his nickname, "Philadelphus" or "brother lover." This king had a special devotion to his brother, Eumenes II. The city stood in a wine-producing area and was the so-called gateway to central Asia Minor. The modern name of this town is Alasehir.
"It was a missionary city, founded to promote a unity of spirit, customs and loyalty within the realm, the apostle of Hellenism in an Oriental land." [Note: Tatford, p. 119.]
Because it experienced earthquakes from time to time more of the population than normal chose to live outside the city walls.
Jesus Christ presented Himself to these saints as holy (cf. Rev 4:8; Rev 6:10; Psa 16:10; Hab 3:3; Isa 40:25; Mar 1:24; Luk 1:35; Luk 4:34; Joh 6:69; Act 4:27; Act 4:30; 1Pe 1:15; 1Jn 2:20), true (genuine), and authoritative (cf. Rev 1:5; Rev 6:10). The "key of David" seems to refer to Isa 22:20-23 where Hezekiah’s servant, Eliakim, received authority over David’s house, including access to all the king’s treasures. Jesus claimed to have God’s full administrative authority over salvation and judgment and to distribute or not distribute all God’s resources according to His will.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)