6. LETTER TO THE CHURCH IN Revelation 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. (Isaiah 9:7; Luke 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 Isaiah 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. (John 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. The 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 (1 Corinthians 3:16) and sometimes to heaven (Revelation 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 2:7.