We move on to The Letter to the church in Philadelphia. It’s unique within the seven letters in Revelation. It’s almost entirely filled with promises to the faithful in this church. Jesus has only good things to say to this church. Therefore, the examination will obviously be about them. What did they do right? How might they have achieved such good news from Jesus? And what can we learn for us today? That is, both for our churches and for us as individuals?
The letter to the Faithful church in Philadelphia – Revelation is article #6 in the series: Seven Letters to Seven Churches. Click button to view titles for entire series
Once again, the title comes from the section title in the NKJV, which calls the church in Philadelphia “the faithful church”. No wonder there’s so much good news. Being called the faithful church tells us that the Letter to the Angel of the Church in Philadelphia is going to be very different than anything we’ve seen so far. The fact that I called it unique tells you the seventh and final letter won’t be like this one either.
First – Blessings in the Seven Letters
If you’re going through the series, you’ve seen this portion before. I’m including it for each letter for those who may only be checking out one of the seven letters.
The Book of Revelation starts with these verses:
Rev 1:1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, 2 who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. 3 Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.
We learn something of the importance of each of the letters from this passage. Of course, we get a modern-day evidence chain of sorts, to let us know this is from God. And while John is the recipient of the vision, we saw:
3 Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it …
Just like when Jesus spoke of things like love and believe, He was also saying that the love and belief should be so strong as to bring about action on our part. Not our action alone – and not action to gain love or to have stronger belief. No – it’s about faith and love that are stronger than anything we could ever have ourselves, because it’s God’s meaning of faith and love that we can only achieve with the Holy Spirit.
Then the action follows from having the Holy Spirit. And with the Holy Spirit working through us, the actions that we carry out will come from God and be effective the way He intends them to be. In short – it’s not about us. It’s about God.
When we see Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, all of that involves action as a result of having read or heard the prophecy. It takes the Holy Spirit to understand the words, to take them to heart. And once we do that – we should have a desire, also coming from the Holy Spirit, to act on the words. Both for ourselves and for others.
It’s a message that God wants us to hear/read – and then do something with it. As we’ll see, each letter speaks to what Jesus has for and against each of the churches. He lets us know very clearly where we stand in relation to what He wants. To what He taught. Our goal is to be more Christ-like, and when we read this, we can look for ourselves in the letters and know just where we are.
Praying about the Seven Letters and ourselves
We’ll start with praying portions of Psalm 139. Remember that these letters are for us today, as much as for those at the time John put pen to scroll and everyone in between. One really good way for us to ask God to let us know which parts of these letters apply to us as individuals, families, small groups, churches, Etc. is to literally ask Him! And to listen for a response.
As such, let’s begin by praying the verses below, from David to God.
Psalm 139
For the director of music. Of David. A psalm.
Ps 139:1 O LORD, you have searched me
and you know me.
Ps 139:2 You know when I sit and when I rise;
you perceive my thoughts from afar.
Ps 139:3 You discern my going out and my lying down;
you are familiar with all my ways.
…
Ps 139:22 I have nothing but hatred for them;
I count them my enemies.
Ps 139:23 Search me, O God, and know my heart;
test me and know my anxious thoughts.
Ps 139:24 See if there is any offensive way in me,
and lead me in the way everlasting.
This Psalm is something we should incorporate into our prayer life. Sometimes maybe we feel like we don’t really want to know what God knows about us. But hey – He already knows, and He still loves us. So why not ask, and then also ask for His help to grow in our journey through this life in faith and the power of the Holy Spirit?
The letter to the church in Philadelphia
To the Church in Philadelphia
Rev 3:7 “To the angel of the church in Philadelphia write:
These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. 8 I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. 9 I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. 10 Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.
Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. 12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. 13 He who has an ear, let him hear what the Spirit says to the churches.
Truly, this is a church we want to emulate. And as individuals, we want to strive to live in a manner that creates that type of environment.
Cultural and historical factors in Philadelphia
I’m including more history for Philadelphia than usual. That’s because of the city getting only good news from Jesus. We may think they got good news because there was little opposition to the church here. But we’ll see that there was quite a bit of pagan activity and the Philadelphia church did not allow it to affect their beliefs.
This is good news for us today. If … If we are willing to turn to God for the strength, patience, perseverance, and a host of other things, that we need to not only survive, but to thrive in the hostile world we live in. However, if we try to do it on our own, without God’s help, we will fail. If we fail as an individual, we’ll be, spiritually speaking, in one of the other six churches in Revelation. If we fail as a unit, in other words the entire church, well, that’s the final letter.
Philadelphia is about thirty miles from Sardis, the previous church on the likely delivery path. The final one, Laodicea, is another 60 miles away.
Philadelphia lay along the imperial road constructed in 129 BC by the Roman governor Manius Aquillius that started in Pergamum, then at Laodicea merged with a branch coming from Ephesus. The final five of the seven churches listed in Revelation 1:11 are given in an order that tracks this route, which suggests the messenger delivering the Apocalypse would have used it. 1Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 675). Bellingham, WA: Lexham Press.
Once again, we see evidence of the likely path taken to deliver the letters to the churches.
The city was the newest among the seven churches and was established by Attalus II king of Pergamum (reigned 159–138 BC) probably as a garrison town in reaction to the invasion of the Gauls in 168 BC. 2Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 676). Bellingham, WA: Lexham Press.
It’s tempting to look at this as a young church, and then give its newness as the “excuse” for them being so faithful. But remember, it’s not the age of the city that matters. It’s the age of the church. And every one of these churches was, by definition, “new”. Christianity, “The Way” as it was known back then, was relatively new to all of them!
The city’s name comes from a curious incident regarding Rome’s dealings with the Attalids. When Attalus II traveled to Rome in 167 BC, the Roman Senate attempted to turn him against his older brother Eumenes II (reigned 197–159 BC). Livy describes the outcome: “after disappointing the hopes of those who had supposed that he [Attalus II] would accuse his brother and seek a division of the kingdom, he left the senate-house” (45.20.3 LCL; see also Polybius 30:1–3). For remaining loyal, he earned the nickname “Philadelphus,” so Philadelphia reflects the love between the two brothers. 3Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 676). Bellingham, WA: Lexham Press.
Lots of Americans know of Philadelphia as the city of brotherly love. I was born not far from there, so that’s how I knew it. But it actually goes back to the ancient city of Philadelphia, situated in what is now modern-day Turkey. It had to do with two actual brothers, not brothers in Christ as we might think of it today, coming from the state of Pennsylvania founded by William Penn who was a member of the Religious Society of Friends (aka Quakers), and founder of the English North American colony the Province of Pennsylvania.
A stadium that opened east toward the city was built into the northern end of the acropolis. In it games were held honoring Zeus Helios and Anaitis, a Persian goddess who was assimilated to Cybele and Artemis in Lydia. An alliance (ὁμόνοια, homonoia) coin of Domitian (reigned AD 81–96) shows the city goddesses of Ephesus and Philadelphia crowned and shaking hands. That of Ephesus holds a scepter while the Philadelphian goddess holds a small statue of Artemis Anaitis. Architectural elements now resting atop the southern end of the acropolis once belonged to a temple of Zeus or Dionysus, but its foundation is now covered by a park. 4Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 677–678). Bellingham, WA: Lexham Press.
There was influence from those who worshipped Greek gods, including the city goddesses of Ephesus and Philadelphia crowned and shaking hands. Given the warning to the Ephesus church to return to their first love, we’ll see quite a difference in where the Philadelphia church is compared to Ephesus.
Again, this offers great hope for us today. Up to this point, things are pretty depressing as far as the conditions in the five churches whose letters we studied. True. there were ways to overcome. And while the overcomer will receive rich rewards, there is still the issue of a life less fruitful than if major overcoming wasn’t necessary!
But here in the Letter to the Church in Philadelphia, they are already in good shape spiritually. No warnings were needed. The natural assumption, I believe correctly, is that this church has born more fruit than if even some of the people needed pruning or refining fire from God to be overcomers.
In AD 17 a damaging earthquake struck twelve Lydian cities including Philadelphia. The emperor Tiberius granted tax relief for five years and also gave ten million sesterces to rebuild the cities (Tacitus, Annals 2.47). Strabo’s description of the city as abandoned because of earthquakes seems overstated. Otherwise, why would the emperor appropriate money to rebuild Philadelphia if it were largely deserted? Rome’s mint in AD 22–23 issued a coin depicting Tiberius as a god wearing a laurel wreath to celebrate the restoration of these cities. In thanks, Philadelphia along with the other eleven cities erected a monument in AD 30 in Rome’s Forum of Julius Caesar. A personification of Philadelphia was among those representing each city depicted on a base upon which a statue of Tiberius stood. Sardis and Magnesia ad Sipylum flanked the dedicatory inscription on its front with Philadelphia on the right side in the third position. This monument was apparently destroyed in the fire of AD 80. Fortunately, a copy with dedication was made by the Augustales of Puteoli, and this base is now displayed in the Naples National Archaeological Museum. Philadelphia received a new name twice: after AD 17 it was called “Philadelphia Neocaesarea” in gratitude to Tiberius, and later named “Flavia Philadelphia” after the wife of Vespasian (reigned 69–79) when the emperor gave financial assistance following another earthquake. Under Elagabalus it was given the right to call itself a metropolis. 5Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 678–679). Bellingham, WA: Lexham Press.
Worship of Roman gods also existed here. There seems to be plenty of sources for animosity against the Christian church here. For those of you who have lived in small towns, it can be a more brutal scenario than large cities, since everyone often knows everyone else.
The city’s religious traditions are reflected on its coins. In the first century BC these featured Artemis, Zeus, Dionysus, and the Dioscuri. In the first century AD additional deities such as Hecate, Apollo Kitharoidos, Asclepius, Cybele, and Nike began to appear. An inscription (SIG 3.985) dating around 100 BC mentions a shrine erected by Dionysius at the direction of the goddess Agdistis in a dream from Zeus. In it were cultic altars for at least ten gods and goddesses. Men and women, slave and free were required to take an oath to live within strict ethical guidelines in the context of their sacrificial offerings. Inscriptions indicate that the city had a priest of Rome and Augustus as early as 27/26 BC, but no imperial cult temple was built until AD 214 when Caracalla visited the city and granted permission for Philadelphia to call itself neōkoros (νεωκόρος, “temple warden”; IGR 4.1619).
As pointed out, no small number of pagan gods. In it were cultic altars for at least ten gods and goddesses. Men and women, slave and free were required to take an oath to live within strict ethical guidelines in the context of their sacrificial offerings.
A Jewish community lived in Philadelphia. Two thousand families were settled in Lydia and Phrygia around 210 BC as military colonists (Josephus, Ant. 12.148–153). So the city’s Jewish population probably came from these settlers. No remains of a synagogue have been found, although a Greek inscription dating to the third century AD and found east of Philadelphia mentions a “synagogue of the Hebrews.” 6Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 679–680). Bellingham, WA: Lexham Press.
There was a Jewish Synagogue. But while no remains have been found yet, Jesus’ words against them were quite harsh. Undoubtedly, yet another force against the Christian church here.
Christianity likely came to Philadelphia in the latter half of the first century. Luke writes that Jews and Greeks throughout Asia heard the gospel during Paul’s time in Ephesus (Acts 19:10). John’s letter to the church in Philadelphia is rich in local imagery. The “synagogue of Satan” (Rev 3:9), as in Smyrna, seemingly refers to opposition from the local Jewish leadership. The victors in Philadelphia are promised that in God’s heavenly temple they would be columns (Rev 3:12). Columns of limestone, granite, or marble were ubiquitous in ancient temples. Their style could be either monolithic or drum (round blocks), unfluted or fluted (grooved). By design, temples were often the most secure structure in a city, especially in earthquake-prone ones like Philadelphia. The promise of being a column suggests strength and stability. The promise of new Jerusalem (Rev 3:12) was interpreted literally by the Montanists, whose prophetic movement is believed by some to have started around Philadelphia in the late second century AD. However, this “Phrygian heresy” is better localized fifty-three miles (86 km) east of Philadelphia around their center at Pepouza. Nevertheless, Montanism had many followers in and around Philadelphia for centuries. 7Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 681–682). Bellingham, WA: Lexham Press.
A “short” statement on Montanism:
Throughout church history, God’s people have endured attacks from people outside the faith. Islamic thinkers have denied the purity of the Bible. Materialistic philosophers have ridiculed the doctrine of creation. Atheistic regimes have tried to stamp out the church within their borders. The greatest need to defend the faith, however, has always been fought within the community of professing believers itself. We might even say that Christian apologists have best served the church in clearly summarizing the orthodox faith and in helping pastors, theologians, and lay people alike recognize the false and destructive sheep in their congregations.
After years of controversy, a gathering of the church condemned a teacher named Montanus in AD 160. Hailing from the region of Phrygia (modern-day Turkey), which was known for being a hotbed of eccentricity, Montanus looked at the church in his day and decided that it was not ready for the return of Jesus. He sought to recover a particular view of the gifts of prophecy and tongues in the church. In so doing, he developed unorthodox teachings about the Holy Spirit: Montanus believed that he himself was the Holy Spirit incarnate.
Clearly, this is a problem. Not Christian at all.
He also led a group of people known for their extreme asceticism and gibbering chants. Appropriately enough, this movement is known as Montanism.
The Montanists believed that true Christianity depended on a mystical experience with the Spirit, and they taught a two-tiered division of believers, distinguishing between ordinary believers and the pneumatakoi, or “spirit-filled” Christians. The pneumatakoi were the “more advanced” group that received a special indwelling (a “baptism”) of the Holy Spirit after conversion. According to the Montanists, a life of true holiness or godliness was not possible if you were not numbered among the pneumatakoi.
Such teaching, the church quickly recognized, flies in the face of the uniform testimony of Scripture that there is but one faith and one baptism (Eph. 4:4–6). God’s Word knows nothing of a Christian who does not possess the Holy Spirit, and there is no warrant for seeking a baptism in the Spirit after conversion.
I’m going to come back to this issue of false teaching in a moment. It’s really important. I feel like it’s one big difference maker as to whether we are spiritually in Philadelphia or one of the other churches.
… 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. Rom. 9–11). There are some 1,000 Christians there today. The holy, he that is true (ὁ ἁγιος, ὁ ἀληθινος [ho hagios, ho alēthinos]). Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. ὁ ἁγιος [Ho hagios] is ascribed to God in 4:8; 6:10 (both ἁγιος [hagios] and ἀληθινος [alēthinos] as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, 30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that ἀληθινος [alēthinos] is verus as distinguished from verax (ἀληθης [alēthēs]). So it is applied to God in 6:10 and to Christ in 3:14; 19:11 as in John 1:9; 6:32; 15:1. He that hath the key of David (ὁ ἐχων την κλειν Δαυειδ [ho echōn tēn klein Daueid]). This epithet comes from Is. 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Rev. 5:5; 22:16) has exclusive power in heaven, on earth, and in Hades (Matt. 16:19; 28:18; Rom. 14:9; Phil. 2:9f.; Rev. 1:18). Christ has power to admit and exclude of his own will (Matt. 25:10f.; Eph. 1:22; Rev. 3:21; 19:11–16; 20:4; 22:16). And none shall shut (και οὐδεις κλεισει [kai oudeis kleisei]). Charles calls the structure Hebrew (future active indicative of κλειω [kleiō]), and not Greek because it does not correspond to the present articular participle just before ὁ ἀνοιγων [ho anoigōn] (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (και οὐδεις ἀνοιγει [kai oudeis anoigei]) over against κλειων [kleiōn] (present active participle, opening) though here some MSS. read κλειει [kleiei] (present active indicative, open). 8Robertson, A. T. (1933). Word Pictures in the New Testament (Re 3:7). Nashville, TN: Broadman Press.
Just because it was a small church in a small city, there’s no reason it can’t have great influence. In spite of – or maybe because of – the things they had going against them. Few trials and temptations can lead to complacency. Many trials and temptations can lead to giving up. But if we keep Jesus in our hearts, it doesn’t have to be that way. The Church in Philadelphia shows that.
False teachers
As I said, false teachers play a big role in how, or even whether, we develop spiritually. If we follow false teaching we can easily in up in Thyatira, so to speak, who had their false Jezebel. Or Ephesus, because love is driven out by Pharisaic teaching, as might have been the case there. But really, false teaching can lead us astray in so many ways.
Even seemingly minor issues can be just the beginning of what’s called a slippery slope today. We must be careful. And we must periodically evaluate ourselves and those we listen to to be sure we’re on the narrow path Jesus spoke of. As brought up towards the top of this page, we can also pray Psalm 139 and ask God to help us.
Why do I make a big deal of this false teaching issue? This is why:
False Teachers and Their Destruction
2Pe 2:1 But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. 2 Many will follow their shameful ways and will bring the way of truth into disrepute. 3 In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping.
2Pe 2:4 For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment; 5 if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; 6 if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; 7 and if he rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men 8 (for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)— 9 if this is so, then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment. 10 This is especially true of those who follow the corrupt desire of the sinful nature and despise authority.
Bold and arrogant, these men are not afraid to slander celestial beings; 11 yet even angels, although they are stronger and more powerful, do not bring slanderous accusations against such beings in the presence of the Lord. 12 But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish.
2Pe 2:13 They will be paid back with harm for the harm they have done. Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you. 14 With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood! 15 They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. 16 But he was rebuked for his wrongdoing by a donkey—a beast without speech—who spoke with a man’s voice and restrained the prophet’s madness.
2Pe 2:17 These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. 18 For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. 19 They promise them freedom, while they themselves are slaves of depravity—for a man is a slave to whatever has mastered him. 20 If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. 21 It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. 22 Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.”
Yes, the false teachers will be paid back by God? But what about us? What if, because we’ve listened to false teachers, we get led so far away that we deny Jesus, turn to another source for our salvation, Etc? We must remember one line we read in every single letter in Revelation.
He who has an ear, let him hear what the Spirit says to the churches.
We must use the power, wisdom, strength, comfort, and every possible help from the Holy Spirit to ensure that doesn’t happen. These seven letters to the seven churches in Revelation are excellent instructions on doing exactly that. What to watch for. How to overcome. How to be a true disciple of Jesus.
Breakdown of the letter to the church in Philadelphia
Here’s usual breakdown of the letter to the church in Philadelphia.
| To | the angel of the church in Philadelphia |
| From | him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. |
| Divine Knowledge | I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. |
| But - | |
| So - | I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one will take your crown. |
| Hear | He who has an ear, let him hear what the Spirit says to the churches. |
| To those who overcome | Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. |
The traditional To and From headings are present.
To:
Obviously, it’s to the church in Philadelphia. As we saw in the letter to the Ephesian church, it’s most likely not to an actual Heavenly angel. Rather it’s probably to someone, probably of a high position, within the church. To that end, Young’s Literal Translation says:
‘And to the messenger of the assembly in Philadelphia write: 9Young, R. (1997). Young’s Literal Translation (Rev 3:7). Bellingham, WA: Logos Bible Software.
From:
The letter is from him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.
Since there’s no bad news in this letter, all of those things Jesus uses to represent Himself are obviously good. We’ll see how as we proceed.
There’s something interesting about the way Jesus tells the church in Philadelphia who He is. Unlike the other letters, none of those descriptions appear in the opening doxology.
From – He who is holy and true
In fact, only one of them even appears in the entire book of Revelation outside of this letter. That’s holy and true. By the way, that’s with either the English words or the Greek words, appearing in this manner. The people in the church in Philadelphia certainly knew that Jesus was holy and true.
But while they heard something that was somewhat new, at least in phrasing, that wasn’t the case for the other six churches. It feels like Jesus wanted to remind those who needed to return to the narrow path of something they probably heard before. Even if they didn’t immediately catch the deeper meaning of Jesus’ self-description, the words might get their attention enough for someone to see what they meant and spread the word. Of course, that assumes someone has enough incentive to do that. And enough care for others in their church to let them know what Jesus said to them at that deeper level. Which, finally, means someone has to have enough of the Holy Spirit in their lives to even get it.
That second instance of Holy and True is in Revelation 6.
The Seals
Rev 6:1 I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, “Come!” 2 I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.
Rev 6:3 When the Lamb opened the second seal, I heard the second living creature say, “Come!” 4 Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword.
Rev 6:5 When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. 6 Then I heard what sounded like a voice among the four living creatures, saying, “A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!”
Rev 6:7 When the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8 I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth.
All of that likely sounds really bad. But look at the reference to the one who is holy and true.
Rev 6:9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. 10 They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” 11 Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed.
…
So Jesus’ reference to Himself as the one who is holy and true is likely a referral to what’s coming, rather than what’s past. The church in Philadelphia seems to fit in with this passage. Whether it’s the those that have already died, and are represented by those under the altar – or those who are still here on earth – they must still wait a little longer, and hang on.
More on that as we proceed.
We’ll see in the final letter to the church in Laodicea, there is a similar reference, but for a very different reason.
From – the one who holds the key of David
There are a couple references we need to look at to get an idea of where this comes from. Both are in Isaiah. The first comes from a section the NIV titles A prophecy about Jerusalem.
A Prophecy About Jerusalem
…
Isa 22:20 “In that day I will summon my servant, Eliakim son of Hilkiah. 21 I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the house of Judah. 22 I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open. 23 I will drive him like a peg into a firm place; he will be a seat of honor for the house of his father. 24 All the glory of his family will hang on him: its offspring and offshoots—all its lesser vessels, from the bowls to all the jars.
Isa 22:25 “In that day,” declares the LORD Almighty, “the peg driven into the firm place will give way; it will be sheared off and will fall, and the load hanging on it will be cut down.” The LORD has spoken.
There’s the reference to the key to the house of David. Without going into way too much detail, here’s something on what it was about.
22 Not only would Eliakim occupy the position of Shebna, but he would also receive tremendous power and authority from God. In this statement, “I shall give to him,” there may possibly be implied a rebuke to Shebna.
Shebna: Apparently a foreigner, possibly Egyptian; a contemporary of King Hezekiah. in charge of the palace. A position second only to the king.
Eliakim was about to be given that position by God.
The origin of the office, “over the house,” is involved in some obscurity. During Isaiah’s day at any rate, it seems to have grown in great significance; and this growth may well have been due to Shebna himself. There is no record in Scripture of the office’s having been divinely established. Perhaps we are not going too far afield if we assume that without divine warrant and authorization Shebna had arrogated to himself authority and influence that did not rightfully belong to him. Eliakim, however, will possess a power divinely entrusted to him.
So the position of power Shebna had taken for himself was about to be taken away from him and given to Eliakim.
He cannot be regarded as a usurper. Just as the master possesses the key to that house, and has complete authority with respect to permitting anyone to enter or to leave, and so entire authority over the house, so God will give to Eliakim a key to the house or dynasty of David.
Not only is the position being given to Eliakim, but God is also giving him the key to the house of David. A great honor. And, as we see next, responsibility.
This key will be placed upon his shoulder, an expression which means that the responsibility of the Davidic government is to rest as a burden upon Eliakim’s shoulder. The importance of the position is seen in that this same description is applied to the risen Christ in Revelation 3:7.
Revelation 3:7 – which is where we are not in the study.
Eliakim’s position was to manage well the great treasures of grace that were promised to David and to his house. Over this royal house he would have almost unlimited control. Were he to open the door, there would be no one at hand to shut it; and were he to shut it, no one would be present to open it. A man in such exalted position would yield an influence of great power over the king.
And now, with the reference to Were he to open the door, there would be no one at hand to shut it; and were he to shut it, no one would be present to open it, we see that Eliakim has a position that even has influence and great power over the King of Israel.
Why does God give to Eliakim such tremendous power? Is there not involved the danger that Eliakim’s office may constitute a threat to the king and so to the well-being of the theocracy? Has Eliakim entered into the place of Messianic type rather than the king himself? Perhaps these questions cannot be answered as fully as one might desire; the following line of thought, however, may at least point out the way to the correct answer. Although the king in Old Testament times was truly a type of the Christ, he was but a type, and not a complete equivalent of the antitype. Those duties which Christ Himself would exercise-for He alone is the Head and King of His Church-might, in the Old Testament dispensation, be delegated to ministers.
Remember, earlier in the Old Testament, the people wanted an earthly king, just like the other countries. God warned them what would come if their wish was granted. They wanted it anyway. And under the rule of “be careful what you ask for”, they got what they wanted. Sort. They also got what God warned them about.
Here, God is establishing a divinely appointed position over the earthly king. And with Jesus, He will restore Himself as the King.
We are then, first of all, to regard Eliakim as one who is a minister, a fact that is seen in the designation “My servant.” The power of the keys was not actually placed in his hand but upon his shoulder, for final authority resided in the king as God’s representative.
It’s an interesting note here about the shoulder, rather than in his hand. Remember, in Revelation, Jesus is the one who holds the key of David. In other words, it’s in Jesus’ hand. The final authority rests with Jesus, unlike when Eliakim had it on his shoulder. Of course, there’s still the matter of which things the Father has given the Son authority to do. After all, Jesus sits at the right hand of the father.
Jesus Before Pilate and Herod
22:67-71 pp — Mt 26:63-66; Mk 14:61-63; Jn 18:19-21
23:2, 3 pp — Mt 27:11-14; Mk 15:2-5; Jn 18:29-37
23:18-25 pp — Mt 27:15-26; Mk 15:6-15; Jn 18:39—19:16
Lk 22:66 At daybreak the council of the elders of the people, both the chief priests and teachers of the law, met together, and Jesus was led before them. 67 “If you are the Christ,’” they said, “tell us.”
Jesus answered, “If I tell you, you will not believe me, 68 and if I asked you, you would not answer. 69 But from now on, the Son of Man will be seated at the right hand of the mighty God.”
Lk 22:70 They all asked, “Are you then the Son of God?”
He replied, “You are right in saying I am.”
…
As a servant or minister the power of the keys was entrusted to Eliakim, as in the New Testament age to Peter. It should be noted, however, that in the Gospels the figure of the keys is dropped and another, namely that of binding and loosing, is introduced. Here, however, as is the case in Revelation, the figure of the keys is carried through.
Well, not really dropped, so much as updated.
Peter’s Confession of Christ
16:13-16 pp — Mk 8:27-29; Lk 9:18-20
Mt 16:13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?”
Mt 16:14 They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”
Mt 16:15 “But what about you?” he asked. “Who do you say I am?”
Mt 16:16 Simon Peter answered, “You are the Christ, the Son of the living God.”
Mt 16:17 Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. 18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. 19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20 Then he warned his disciples not to tell anyone that he was the Christ.
Eliakim was a minister, but he was more; he was a true administrator of the kingdom. Christ Himself had no need of such administrators, but Himself undertook the responsibilities for the absolute administration of the kingdom … 10Young, E. (1969). The Book of Isaiah, Chapters 19–39 (Vol. 2, pp. 114–115). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Summary of From
Summary – The Letter to the Church in Philadelphia
So the letter to the church in Philadelphia is from Jesus, who purifies those who follow Him, avenges those who persecute His followers, and has responsibility for administering God’s Kingdom.
Depending on whether we are followers or persecutors of His followers, two very different outcomes are possible. However, as we read the rest of the letter, it’s clearly addressed to His followers. The persecutors are not within the church.
We’ll pick up on the Divine Knowledge section in the next part of this article.
Divine Knowledge in the letter to the church in Philadelphia
Next, we’ll look at the Divine Knowledge. The things Jesus knows about the church.
Divine Knowledge in the letter to the church in Philadelphia
.I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name.
This is very short. But also very good.
An open door that no one can shut
I have placed before you an open door that no one can shut.
We looked at the key of David reference earlier. Jesus holds that key. What He closes and lock with it cannot be opened. And what He opens with it cannot be shut.
And here, Jesus has opened a door for the people of the church in Philadelphia. That is amazing news. All they need to do is keep going and walk through that door. It’s reminiscent of reaching the end of the narrow gate Jesus spoke of.
The Narrow and Wide Gates
Mt 7:13 “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14 But small is the gate and narrow the road that leads to life, and only a few find it.”
There’s something interesting about verse 14 though that we might not think of. In verse 13, the original Greek words all mean what we think they should. However, “narrow” has a connotation that we probably don’t think about.
If you’ve ever been hiking on a really narrow trail, so narrow that’s it’s barely even visible because bushes and stuff have nearly overgrown it, you have some picture of what it means. That kind of trail isn’t easy to walk. We get scratched by thorns. Maybe there’s poison growing. Snakes and other wildlife can be hidden from sight. It’s easy to get lost. And it can be tempting to take an easier path if we come across one. It’s very tiring. Exhausting even. And yet – for the true hiker – more than worth the effort. (No – I’m not one of them. Just going by what I’ve read or been told about hiking that kind of trail.)
Anyway – here’s the Greek word we read as narrow.
2346 θλίβω [thlibo /thlee·bo/] v. Akin to the base of 5147; TDNT 3:139; TDNTA 334; GK 2567; 10 occurrences; AV translates as “trouble” four times, “afflict” three times, “narrow” once, “throng” once, and “suffer tribulation” once. 1 to press (as grapes), press hard upon. 2 a compressed way. 2A narrow straitened, contracted. 3 metaph. to trouble, afflict, distress. 11Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
We probably read narrow and think there’s room for a couple people to walk side by side, but maybe have to go single file when we come across someone else. But that’s not the scenario painted by this word. There’s not even room for one person to get through this path without being scathed. Everyone that walks it suffers in one way or another.
Young’s Literal Translation says:
14 how strait is the gate, and compressed the way that is leading to the life, and few are those finding it!
That brings up another word to look at. Some translations use “strait” for the gate, rather than small. A “strait” in the Bible is a narrow portion of land between two bodies of water. The imagery then is a narrow “safe” place with lots of troubles on both sides. Step off the land, get in the water, and have lots of problems to deal with.
Only a little strength
I know that you have little strength
Yes, by the time we’re in sight of that gate, there’s a good chance we’re going to have little strength left. It’s not an easy road. It’s only by the strength we get from Jesus and the Holy Spirit that we can even make it.
But let’s look at one more word to see why it’s worth it. Life. Here’s the connotation of the Greek word for life. It means so much more than our word “life” today.
2222 ζωή [zoe /dzo·ay/] n f. From 2198; TDNT 2:832; TDNTA 290; GK 2437; 134 occurrences; AV translates as “life” 133 times, and “lifetime” once. 1 life. 1A the state of one who is possessed of vitality or is animate. 1B every living soul. 2 life. 2A of the absolute fullness of life, both essential and ethical, which belongs to God, and through him both to the hypostatic “logos” and to Christ in whom the “logos” put on human nature. 2B life real and genuine, a life active and vigorous, devoted to God, blessed, in the portion even in this world of those who put their trust in Christ, but after the resurrection to be consummated by new accessions (among them a more perfect body), and to last forever. 12Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
The English word “life” rarely has any kind of reference to God these days. Not unless we had some adjectives to it.
But this is the “life” that Jesus spoke of. The life that’s worth going through the path of trouble and tribulation. The path that may leave us exhausted, but is infinitely more than worth the effort. One that we cannot walk on our own, but only with the strength from the One who made that path possible. The holy and true One, who holds the key of David.
you have kept my word and have not denied my name.
So how do we walk that path? Jesus tells the church in Philadelphia – you have kept my word and have not denied my name.
Remember, Philadelphia had what Jesus called the “Synagogue of Satan”. Keeping Jesus’ word in the church of Philadelphia, with this Synagogue of Satan reminds me of something Jesus said to the Jewish people in His time on earth.
This comes after they claimed to be children of Abraham, but Jesus told them if that was the case, they would do what Abraham did, such as love God.
The Claims of Jesus About Himself
Jn 8:48 The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?”
Jn 8:49 “I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. 51 I tell you the truth, if anyone keeps my word, he will never see death.”
if anyone keeps my word, he will never see death
Here in the church of Philadelphia, Jesus brings back the theme of keeping His word. The people in the church have done so. That, is spite of all the things around them, including the “Synagogue of Satan.”
The reference is made even more clear by what took place just before what we read above. But first, look what the Jews say about Jesus being demon-possessed.
Jn 8:52 At this the Jews exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that if anyone keeps your word, he will never taste death. 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?”
Jn 8:54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. 55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and keep his word. 56 Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.”
Jn 8:57 “You are not yet fifty years old,” the Jews said to him, “and you have seen Abraham!”
Jn 8:58 “I tell you the truth,” Jesus answered, “before Abraham was born, I am!” 59 At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.
So with that as a backdrop for Jesus says the Jews in Philadelphia attend the Synagogue of Satan, here is the passage just before The Claims of Jesus About Himself. It’s what Jesus says to the Jewish people just before they called Him demon-possessed.
The Children of the Devil
Jn 8:42 Jesus said to them, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. 43 Why is my language not clear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 45 Yet because I tell the truth, you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? 47 He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God.
That exchange between Jesus and the Jewish people during His ministry, plus the reference to them as the Synagogue of Satan in the letter to the church in Philadelphia, gives us some idea of what that church had to put up with. And that was only the Jews in the city. Don’t forget, there were also the Greek and Roman gods. And the Montanists – although probably not in John’s time, but later.
“But …” in the Divine Knowledge in the letter to the church in Philadelphia
“”
But
As already pointed out, the “but” section is empty. There’s no bad news for this church. None. Which is awesome news!
So let’s think about that and move on to the next part of the letter to the church in Philadelphia the “So …” section.
“so” in the letter to the church in Philadelphia
Now, we’ll look at the “So …” section. As in, so what’s next?
“so” in the letter to the church in Philadelphia
——————–|
So …
Much of the “So” portions in the previous letters haven’t been good. But not this time. The “So” portion of the letter to the church in Philadelphia contains promises from Jesus. Promises based on the faithfulness of this church as they walked that so-called narrow path. The path of troubles and persecution.
I feel a little bit like combining the “So” and “To those who overcome” sections together. After all, it sounds very much like everyone in this church will be an overcomer, given the praise Jesus has for the church and the open door that no one can shut.
But, I will split it at the point where Jesus says, “Him who overcomes …”, with the expectation that all in this church will overcome.
With that in mind, here’s the “So” portion of the letter to the church in Philadelphia.
Rev 3:9 I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. 10 Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.
Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown.
Let’s take them one at a time, to see where they come from.
the synagogue of Satan
We already saw the source verses for calling this Synagogue the “Synagogue of Satan”, by way of Jesus calling the Jews in His time “children of the devil”.
Now, regarding the Jews in this city, Jesus tells the church in Philadelphia:
I will make them come and fall down at your feet and acknowledge that I have loved you.
This is very interesting from a Jewish point of view. Given that it’s about Jewish people, that seems a good way to look at it. The excerpt below is from Shalom M. Paul, who is the Yehezkel Kaufmann Professor Emeritus of Bible Studies at the Hebrew University of Jerusalem.
[14] This verse marks the fulfillment of Isaac’s blessing to Jacob in Gen 27:29: “Let peoples serve you and nations bow to you.”
Jacob Gets Isaac’s Blessing
Remember, the blessing should have gone to Esau, since he was the oldest – with Jacob coming right after, holding onto Esau’s heel. Esau already sold his birthright to Jacob for a bowl of stew. Now, with help from Rebekah, Jacob was about to also get Esau’s blessing.
Ge 27:21 Then Isaac said to Jacob, “Come near so I can touch you, my son, to know whether you really are my son Esau or not.”
Ge 27:22 Jacob went close to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” 23 He did not recognize him, for his hands were hairy like those of his brother Esau; so he blessed him. 24 “Are you really my son Esau?” he asked.
“I am,” he replied.
Ge 27:25 Then he said, “My son, bring me some of your game to eat, so that I may give you my blessing.”
Jacob brought it to him and he ate; and he brought some wine and he drank. 26 Then his father Isaac said to him, “Come here, my son, and kiss me.”
Ge 27:27 So he went to him and kissed him . When Isaac caught the smell of his clothes, he blessed him and said,
“Ah, the smell of my son
is like the smell of a field
that the LORD has blessed.
Ge 27:28 May God give you of heaven’s dew
and of earth’s richness—
an abundance of grain and new wine.
Ge 27:29 May nations serve you
and peoples bow down to you.
Be lord over your brothers,
and may the sons of your mother bow down to you.
May those who curse you be cursed
and those who bless you be blessed.”
So the blessing left for Esau was this:
Ge 27:38 Esau said to his father, “Do you have only one blessing, my father? Bless me too, my father!” Then Esau wept aloud.
Ge 27:39 His father Isaac answered him,
“Your dwelling will be
away from the earth’s richness,
away from the dew of heaven above.
Ge 27:40 You will live by the sword
and you will serve your brother.
But when you grow restless,
you will throw his yoke
from off your neck.”
The fulfillment referenced above is from verse 29:
Ge 27:29 May nations serve you
and peoples bow down to you.
That should serve as a rather painful reminder to the Jews who now attend the “Synagogue of Satan”.
However, it gets worse.
For the connection between the tribute of nations and kings and their subservience, which is expressed by prostration in the dust, see Ps 72:9–11. A new dimension is added here, that of the renaming of Jerusalem in light of her reconstituted state. For the symbolic renaming of sites and people, see v. 18 (the walls and gates); 58:12; 61:3 (the nation); 62:4 (the land of Israel).
Compare also 1:26: “After that you shall be called ‘City of Righteousness, Faithful City.’ ” The key term, “feet,” links this verse with the preceding one. What is described in 51:23, where the tormentors of Israel commanded Israel: “Bend down (שְׁחִי) that we may walk over you”; is now reversed: “The sons of those who tormented you shall come to you bending low, and all who reviled you shall prostrate at the soles of your feet.”
Just the name of the section in Isaiah tells us something. But look what’s really happening here, especially in relation to the Jewish people here in Philadelphia.
What follows is a promise from God to the Jewish people in Isaiah’s time.
The Cup of the LORD’S Wrath
…
Isa 51:21 Therefore hear this, you afflicted one,
made drunk, but not with wine.
Isa 51:22 This is what your Sovereign LORD says,
your God, who defends his people:
“See, I have taken out of your hand
the cup that made you stagger;
from that cup, the goblet of my wrath,
you will never drink again.
Isa 51:23 I will put it into the hands of your tormentors,
who said to you,
‘Fall prostrate that we may walk over you.’
And you made your back like the ground,
like a street to be walked over.”
…
However, now God is referring back to that promise. But this time He’s telling the followers of Jesus in the Philadelphia church that the Jewish people in that city will experience the exact opposite. No one will fall prostrate before them (the Jewish people in this city of the Synagogue of Satan).
Rather, God will make them (the Jewish people in Philadelphia) come and fall down at your feet and acknowledge that I have loved you (the people of the church in Philadelphia).
The sons of all those who tormented you shall come to you bending low—The foreigners who oppressed you shall now come as humble supplicants. The infinitive construct שְׁחוֹחַ (“bowing”), used adverbially, is a hapax legomenon. 1QIsaa adds כול, “all,” before “the sons of those who tormented you.” In the MT the word כל in the following hemistich does double duty and applies to the first clause as well.
And all who reviled you shall prostrate at the soles of your feet—as evidence of their total submission; cf. 49:23: “Kings shall tend your children, their queens shall serve you as nurses. They shall bow to you, face to the ground, and lick the dust of your feet.” Compare also similar formulae of servility in royal Mesopotamian inscriptions: qaqqara ina pān šarri našāqu, “to kiss the earth before the king”; šēp šarri našāqu, “to kiss the feet of the king” (CAD N/2:58). Here, in contrast, the subservient nations bow before the city, not before the monarch. For the etymological and semantic equivalents of the verb נאץ, “to revile” (also in 52:5), see Akk. 13Paul, S. M. (2012). Isaiah 40–66: Translation and Commentary (pp. 528–529). Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company.
We now see that those who attended what Jesus called the Synagogue of Satan have really messed up. The reward they expected isn’t coming. In fact, they will be part of the group that gives that reward to the Christians in the Philadelphia church.
One other thing they’ll come to know – they aren’t really bowing down to this church. They are bowing down to Jesus. They’re bowing down to the God they rejected. How and why are they bowing down to Jesus? It’s because the people didn’t walk to that open door on their own strength. And they didn’t open the door at all. It was the strength and power of Jesus that allowed them (us, as Christians) to find the path, and survive it, to even get to the door. And when the door is reached, it’s already open. Opened by Jesus.
So yes, in a very real sense, these very Jews that expected to receive something, are giving that something to Jesus. To God. Paying the price themselves, rather than receiving the reward.
That has to be a very painful recognition when it finally comes.
So, continued – Since you have kept my command to endure patiently,
While there are various instances where Jesus speaks conceptually of both endurance and patience, the actual Greek word used in Revelation is only used twice in the Gospels. First, here’s the Greek word. Then, the two instances.
The Greek word below is translated into two English words – “endured patiently” – in the NIV.
5281 ὑπομονή [hupomone /hoop·om·on·ay/] n f. From 5278; TDNT 4:581; TDNTA 581; GK 5705; 32 occurrences; AV translates as “patience” 29 times, “enduring” once, “patient continuance” once, and “patient waiting” once. 1 steadfastness, constancy, endurance. 1A in the NT the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings. 1B patiently, and steadfastly. 2 a patient, steadfast waiting for. 3 a patient enduring, sustaining, perseverance. Additional Information: For synonyms see entry 3115, makrothumia.See entry 5861 for comparison of synonyms. 14Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
We can see, those characteristics are needed for things like staying on the narrow path we looked at earlier. So clearly, this concept of enduring patiently was important to Jesus. Not just enduring, as in surviving but complaining all the time. No, it’s about staying the course, but not complaining. But then, we are people, so we will wander from time to time, and we will complain from time to time. Maybe even way off course and loudly. But the key is where our hearts are, and therefore our eventual return to the path when our heart is in the right place.
The first instance of 5281 ὑπομονή [hupomone /hoop·om·on·ay/].
You may be familiar with the Parable of the Sower. It was Matthew’s version. Here’s although the English is very similar, the underlying Greek has some differences. Not surprising, given the different viewpoints by the Jewish Matthew and the doctor Luke.
The Parable of the Sower – Luke
8:4-15 pp — Mt 13:2-23; Mk 4:1-20
Lk 8:1 After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, 2 and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; 3 Joanna the wife of Cuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.
Lk 8:4 While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: 5 “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds of the air ate it up. 6 Some fell on rock, and when it came up, the plants withered because they had no moisture. 7 Other seed fell among thorns, which grew up with it and choked the plants. 8 Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown.”
When he said this, he called out, “He who has ears to hear, let him hear.”
Lk 8:9 His disciples asked him what this parable meant. 10 He said, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that,
“ ‘though seeing, they may not see;
though hearing, they may not understand.’
Lk 8:11 “This is the meaning of the parable: The seed is the word of God. 12 Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. 13 Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. 14 The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches and pleasures, and they do not mature. 15 But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.”
Where does it say anything about endure patiently? Well, the Greek word is in verse 15.
15 But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.
In this verse, the English translation is “persevering”. If we stay with the “endure patiently”, it would have been and by enduring patiently, produce a crop. It fits.
What did Matthew write?
He produces a crop, yielding a hundred, sixty or thirty times what was sown.
The second instance of 5281 ὑπομονή [hupomone /hoop·om·on·ay/].
The second instance is also from Luke. This especially may be what’s referred to in Revelation.
Signs of the End of the Age – Luke
21:5-36 pp — Mt 24; Mk 13
21:12-17 pp — Mt 10:17-22
Lk 21:5 Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, 6 “As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down.”
Lk 21:7 “Teacher,” they asked, “when will these things happen? And what will be the sign that they are about to take place?”
Lk 21:8 He replied: “Watch out that you are not deceived. For many will come in my name, claiming, ‘I am he,’ and, ‘The time is near.’ Do not follow them. 9 When you hear of wars and revolutions, do not be frightened. These things must happen first, but the end will not come right away.”
Lk 21:10 Then he said to them: “Nation will rise against nation, and kingdom against kingdom. 11 There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven.
Lk 21:12 “But before all this, they will lay hands on you and persecute you. They will deliver you to synagogues and prisons, and you will be brought before kings and governors, and all on account of my name. 13 This will result in your being witnesses to them. 14 But make up your mind not to worry beforehand how you will defend yourselves. 15 For I will give you words and wisdom that none of your adversaries will be able to resist or contradict. 16 You will be betrayed even by parents, brothers, relatives and friends, and they will put some of you to death. 17 All men will hate you because of me. 18 But not a hair of your head will perish. 19 By standing firm you will gain life.
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Where is the endure patiently concept in here? At the very end: 19 By standing firm you will gain life.
Both Matthew and Mark have similar passages in their Gospel’s. All three of them, in English, have “by standing firm”. And while the underlying Greek words of Matthew and Mark don’t match Luke’s, they do all have a meaning relating to enduring.
Ultimately, it’s not so much the use of the exact Greek word as it is the concept. However, in order to be technically as accurate as possible, to be as sure as possible that no extraneous thoughts were brought in, I use the exact Greek word here. From that, seeing the concept is correct, we can then also see that Jesus frequently spoke of enduring patiently.
Having said that, it seems very possible that Jesus’ reference to enduring patiently for the church in Philadelphia is specifically to what He said in that last section. We’ll look at that thought next.
I will also keep you from the hour of trial that is going to come
Remember, the entire verse / sentence / thought we’re looking at in this section and the previous one is:
10 Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth.
It makes it follows from the first portion – Since you have kept my command to endure patiently – that the second portion, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth, is also about enduring patiently.
In other words, since the church in Philadelphia endured patiently up to the time of the coming tribulation, they will be exempted from having to actually endure the tribulation. After all, they already endured patiently. They already showed their love for Jesus. They were approaching the gate at the end of the narrow path. And soon they could enter.
So – summary
The so portion of the letter to the Philadelphia church is summed up in the final verse of that section.
Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown.
Next – the conclusion of the Letter to the Church in Philadelphia.
Conclusion – The letter to the faithful church in Philadelphia
Now, we see the conclusion of this letter. It includes what I’ve called the “Hear” section, which is almost always identical in both words and placement in all seven letters.
Conclusion in the letter to the church in Philadelphia
Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. He who has an ear, let him hear what the Spirit says to the churches.
Hear:
As with all the other churches, this means the letter can only be understood via the Holy Spirit. As we saw in the letter to the Ephesian church, it goes back to a prophecy in Isaiah. If you haven’t read it yet, or want a refresher, it’s right here – Revelation – The letter to the loveless church in Ephesus.
To those who overcome:
The portion of the letter to the church in Philadelphia is very much a continuation of the thoughts we looked at already.
12 Him who overcomes I will make a pillar in the temple of my God. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name.
I will make a pillar in the temple of my God
Him who overcomes I will make a pillar in the temple of my God.
When Jesus says, I will make a pillar in the temple of my God, to the church in Philadelphia, I immediately think of the earthquakes this city endures. And no, it’s not by accident I use the word endure. The people here did endure the earthquakes, as well as patiently enduring the trials they had from others.
Maybe that’s because I live in an area where we have earthquakes. They’re sudden. No warning. Unexpected. And they can wreak deadly havoc. It’s not as bad here as it is on other parts of the world, but people do die. Still, it’s expected that when “the big one” hits, it’ll be far worse. I think enduring fits.
But the real key for thinking of earthquakes is when Jesus tells the people they will be a pillar in the temple of my God. They’ve never been able to count on a pillar in any building to still be standing after an earthquake. For instance, remember the image at the top of the page? That’s what’s left of a theater in Philadelphia after a number of earthquakes. And here, Jesus tells them they’re going to be a pillar, of a different sort, that will stand forever. That’s comforting on so many levels.
Never again will he leave it.
Never again will he leave it.
Again, an apparent reference to the situation in Philadelphia. A lot of the people actually didn’t live in the city, because of the destruction from earthquakes. Instead, they lived around the outskirts of Philadelphia. And yet, they kept rebuilding the city. Obviously, a regular part of life was living away from the city, but working and being entertained in it. Until it was destroyed, then they’d stay away (leave it) until it was rebuilt. But now God’s telling them they’ll never have to leave His city.
New names and the new Jerusalem
I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God;
There’s a lot of newness here.
A new name for God. Not that He’s going to be different. Most likely, we’ll know more of Him. Remember, from Genesis through the Gospels, we got new names for God as more of His characteristics were revealed. And here in Revelation, the last book, we learn that we’ll know yet another name. I expect that means we’ll know more about Him. Further, we could spend the rest of eternity learning more about Him, and never know everything.
The name of he New Jerusalem. It will also have a new name. And why not? This time, things will be as they should have been. There’s a prophecy in Isaiah about the New Jerusalem, as well as a number of other things we read in these letters to the churches in Revelation. The New Jerusalem is mentioned in Isa 62:1-2. As you read the rest, notice some of the other things also appearing in Revelation. And consider, these prophecies in Isaiah were written about 800 years before Revelation.
Zion’s New Name
Isa 62:1 For Zion’s sake I will not keep silent,
for Jerusalem’s sake I will not remain quiet,
till her righteousness shines out like the dawn,
her salvation like a blazing torch.
Isa 62:2 The nations will see your righteousness,
and all kings your glory;
you will be called by a new name
that the mouth of the LORD will bestow.
Isa 62:3 You will be a crown of splendor in the LORD’S hand,
a royal diadem in the hand of your God.
Isa 62:4 No longer will they call you Deserted,
or name your land Desolate.
But you will be called Hephzibah,
and your land Beulah ;
for the LORD will take delight in you,
and your land will be married.
Isa 62:5 As a young man marries a maiden,
so will your sons marry you;
as a bridegroom rejoices over his bride,
so will your God rejoice over yo I have posted watchmen on your walls, O Jerusalem;
they will never be silent day or night.
You who call on the LORD,
give yourselves no rest,
Isa 62:7 and give him no rest till he establishes Jerusalem
and makes her the praise of the earth.
Isa 62:8 The LORD has sworn by his right hand
and by his mighty arm:
“Never again will I give your grain
as food for your enemies,
and never again will foreigners drink the new wine
for which you have toiled;
Isa 62:9 but those who harvest it will eat it
and praise the LORD,
and those who gather the grapes will drink it
in the courts of my sanctuary.”
Isa 62:10 Pass through, pass through the gates!
Prepare the way for the people.
Build up, build up the highway!
Remove the stones.
Raise a banner for the nations.
Isa 62:11 The LORD has made proclamation
to the ends of the earth:
“Say to the Daughter of Zion,
‘See, your Savior comes!
See, his reward is with him,
and his recompense accompanies him.’ ”
Isa 62:12 They will be called the Holy People,
the Redeemed of the LORD;
and you will be called Sought After,
the City No Longer Deserted.
In addition to the New Jerusalem, while it’s not referenced here, there’s also the new earth.
One other thing worth noting here – Jesus refers to all this as being of or from “my God”. Question – does it really say “my” all those times? Is there a Greek word there, or is it just added for the English translations? Answer – yes, there’s really a Greek word there. A first person singular pronoun. “My”.
I will also write on him my new name.
and I will also write on him my new name.
Jesus will also have a new name. This shouldn’t be a surprise.
All this newness. I can’t even begin to imagine what it’s going to be like.
I wrote a short series nine years ago. The first part was about a dream I had. No, I’m not saying a vision. Just a dream. A dream that was partly about what Heaven might be like. Jesus was going to show me something. Something we do here on earth, but He was going to show me what it will be like in Heaven. I couldn’t wait! But then, just as we were approaching the point where I’d be able to see or hear something I woke up.
Nine years later, I still don’t know what to expect. But I still can’t wait!
Hear:
He who has an ear, let him hear what the Spirit says to the churches.
The amazing thing about this church is that everyone has an ear to hear, just like Sardis.
Footnotes
- 1Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 675). Bellingham, WA: Lexham Press.
- 2Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 676). Bellingham, WA: Lexham Press.
- 3Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 676). Bellingham, WA: Lexham Press.
- 4Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 677–678). Bellingham, WA: Lexham Press.
- 5Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 678–679). Bellingham, WA: Lexham Press.
- 6Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 679–680). Bellingham, WA: Lexham Press.
- 7Wilson, M. (2019). The Social and Geographical World of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, & D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 681–682). Bellingham, WA: Lexham Press.
- 8Robertson, A. T. (1933). Word Pictures in the New Testament (Re 3:7). Nashville, TN: Broadman Press.
- 9Young, R. (1997). Young’s Literal Translation (Rev 3:7). Bellingham, WA: Logos Bible Software.
- 10Young, E. (1969). The Book of Isaiah, Chapters 19–39 (Vol. 2, pp. 114–115). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
- 11Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 12Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.
- 13Paul, S. M. (2012). Isaiah 40–66: Translation and Commentary (pp. 528–529). Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company.
- 14Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.