Keeping God's Word With Little Strength (Rev 3:7-13): To the Church in Philadelphia

Revelation 3:7-13; Key Verse: 3:8

"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."

After the prologue (Rev 1:1-8), the opening section concerns John's vision of the resurrected Christ who walks in the midst of his church (Rev 1:12-16). This first vision includes the 7 letters addressed by Christ to the 7 churches scattered throughout western Asia Minor. In each letter Jesus reveals an aspect of himself in his post-resurrection glory as described in the vision John saw (Rev 1:12-20). Jesus does this to reinforce the point that he is the head and Lord of his church who walks among them and is always with them. Next, Jesus speaks directly to the churches, promising blessing for faithfulness, protection from danger, and warns them of their need to repent when they are unfaithful. He commends 5 of them with 2 receiving no commendation (Sardis and Laodicea). He rebukes 5 of them with 2 receiving none (Smyrna and Philadelphia). Jesus commands Christians in these churches to repent lest they face immediate judgment. Yet, all 7 letters end with a promise from God to all those who are faithful and who overcome through faith in him. Despite the efforts of those who oppose the gospel and seek to harm them, Jesus promises all those who are his that they will overcome.

Using the template and pattern for all 7 churches, an overview of the church in Philadelphia may be considered as such:

1. The Church: Faithful (Rev 3:8).
   
2. The Christ: Sovereign King who opens and shuts doors (Rev 3:7).
   
3. The Commendation: "...you have little strength, yet you have kept my word" (Rev 3:8).
   
4. The Condemnation: None.
   
5. The Command: "Hold on" (Rev 3:11).
   
6. The Consummation: "I will make a pillar in the temple of my God... I will also write on them my new name" (Rev 3:12).
   

Weak yet holding fast. To the church in Philadelphia, as to Smyrna (Rev 2:8-11), Jesus speaks commendation without rebuke. As in Smyrna, the challenge confronting the Philadelphian church was external opposition from those in the Jewish community who, instead of embracing Jesus the Messiah, had rejected him, proving to be not true Jews but a "synagogue of Satan" (Rev 3:9, 2:9). Both of these churches lacked needed resources: the Smyrnan church was poor, and the Philadelphian church had only little strength (Rev 3:8). Yet each held fast its confession despite adversity. "...you have kept my command to endure patiently" (Rev 3:10). Despite pressure to renounce their allegiance, the believers had not denied Jesus' name (Rev 3:8).

Jesus is the Holy One of Israel. He "who is holy and true" (Rev 3:7a) speaks to this church. The fire and light radiating from the Son of Man in the opening vision symbolized divine holiness (Rev 1:14). Jesus alludes to the OT title of Yahweh, the holy One of Israel. God promises that his people's oppressors will bow at their feet and call them "the City of the Lord, Zion of the Holy One of Israel" (Isa 60:14). Likewise, Jesus the true holy One will bring opponents to bow at the church's feet and confess that she is the Lord's beloved (Rev 3:9; Isa 43:4).

Jesus, not anyone else, holds the key to the kingdom. In Jesus' self-designation, he emphasizes the fact that he "holds the key of David" (Rev 3:7a). This means that he has unchallengeable authority, so that "what he opens no one can shut, and what he shuts no one can open" (Rev 3:7b). In the opening vision the Son of Man held "the keys of death and Hades" (Rev 1:18), signifying his right to unlock the grave and release its captives. But Jesus' authority is also to the messianic kingdom as the royal heir of David (Isa 22:22). Those "who claim to be Jews though they are not" (Rev 3:9) likely claimed that the Christians at Philadelphia are locked out from the people of God. But Jesus, not they, holds David's key, the key to the kingdom.

Permanent access to God's presence. Jesus has put an "open door" before his church by unlocking it with David's key (Rev 3:8). This may be interpreted as an open door and an opportunity for mission and evangelism, since Paul uses the image in this way (1 Cor 16:9; 2 Cor 2:12; Col 4:3). The context, however, shows that the open door before the Philadelphians is the door into the kingdom of God, which cannot be shut against them even when "the synagogue of Satan" (Rev 3:9) excludes and repudiates them. The victors in Philadelphia will enjoy permanent access to God's presence as a pillar built into the structure of God's sanctuary, never to leave his holy presence (Rev 3:12). The next door that John will see is the door into heaven, through which John will enter to see the One seated on the throne and the Lamb (Rev 4:1; 5:6). Because Jesus holds David's key, no one can lock Jesus' people out of the sanctuary of God.

Jesus' open door to the Father is related to our Christian witness; Jews humbled before a Gentile church. Jesus has opened the door to the Father. Yet it is related to our witness as Christians. Jesus promises an open door into heaven to those who have kept his word, and he promises that their word of witness will bear fruit even in their enemies. Jesus says, "I have placed before you an open door" (Rev 3:8). Then Jesus says regarding some of their enemies from among the synagogue of Satan that "I will make them come and fall down at your feet and acknowledge that I have loved you" (Rev 3:9). In Isaiah's prophetic imagery the Gentiles were to be saved as they comes to bow at Israel's feet and to confess, "Surely God is with you, and there is no other; there is no other god" (Isa 45:14; 49:23; 1 Cor 14:25). Now the tables are turned: It is to the multiethnic church to whom Jews will bow, confessing that here alone can the love of Israel's holy One be found. This is how Paul expected his mission to the Gentiles to work: Christ's mercy, extended to the Gentiles in the gospel , evokes envy among Jews, who by God's severe mercy are regrafted by faith into the tree of God's covenant (Rom 10:19-11:32).

Jesus will reciprocate their faithfulness in keeping his word. The Philadelphians have kept Jesus' word (Rev 3:8), and Jesus will keep them "from the hour of trial that is going to come on the whole world to test the inhabitants of the earth" (Rev 3:10). What is this hour? 3 features:

1. It's brevity. Longer time periods are described later--3 and a half, 42 months, 1,000 years--one hour points to a brief time of trauma.
   
2. It's target: the whole world, the inhabitants of the earth. They are God's human enemies who murder the martyrs (Rev 6:10; 11:10). worship the beast (Rev 13:8), and get drunk on the harlot's wine (Rev 17:2).
   
3. It's restraint: Jesus will keep his people from this hour of trial. How is not disclosed. God promises to protect his church not from suffering but from apostasy. Thus it should not be assumed that Jesus would keep believers by shielding them from pain or suffering. Jesus had prayed to keep Christians from the evil one (Jn 17:15). Whatever the hour of trial is, Jesus' people know that no one can snatch us from the almighty hands of Jesus and his Father (Jn 10:28-29) and nothing can separate us from God's love (Rom 8:39).
   

To the victor who overcomes Jesus will "write on them 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 them my new name" (Rev 3:12). In the new Jerusalem God's people "will see his face, and his name will be on their foreheads" (Rev 22:4). But victors already bear God's name as a seal that shields them from his coming wrath (Rev 7:3; 14:1).

The application is simple and straightforward. God knows how to protect all those who are his, even in the midst of the hour of trial. Christ's promise to us is that he will protect us from the wrath and wiles of Satan, and that he will preserve us in the hour of trial whenever it comes. Indeed, through his own death and resurrection Jesus has given us an open door into the kingdom of heaven, a door which no one can close. What is more, even now, Jesus is preparing for us that heavenly city which cannot be shaken and where we will dwell in his presence for ever and ever! Therefore, let us hold on to that which we have been given–the glorious gospel of Jesus Christ and all of its promises. For by doing so, we will overcome and dwell in the heavenly temple for ever and ever!

Do you hold on to your faith even when you have little strength?

Questions:

1. Are the churches of Philadelphia and Smyrna (Rev 2:8-11) rebuked for their behavior? What do both churches share in common? What characteristics of Jesus is found in Rev 1:12-18? What do the words "holy" and "true" mean (Rev 3:7)? What does "the key of David" refer to (Isa 22:22; Mt 16:19)?
2. What did God promise the church of Philadelphia (Rev 3:8a)? What does it mean, specifically and practically that they had an open door? Does God give to us an open door as well? (Jesus taught that the fields were ripe for harvest (Jn 4:35; Mt 9:37; Lk 10:2). Are they still? Are people today interested in spiritual things? What are some positive ways you have found to talk to people about Christ? Do you like to do so? Do you enjoy it? Do you feel confident talking to people about Jesus? Other than witnessing, what are some other ways we can contribute to the advancement of the kingdom? Why do you think the Gospel is not spreading more rapidly than it is? The Bible teaches that the Gospel is good news. Normally, good news spreads fast. Is the Gospel spreading rapidly? What did Paul ask prayer for (2 Th 3:1)? Do you want to see the Gospel spreading rapidly?)
3. What does it mean that the church in Philadelphia has "little strength" (Rev 3:8b)? How impressive is it that even with little power the church kept Jesus' word, and did not deny His name?
4. Who is the "synagogue of Satan" (Rev 3:9; 2:9)? Who will "bow down" before the church (Isa 45:14; 49:23; Rom 10:19-11:32)?
5. What is the "hour" that Jesus spoke of (Rev 3:10; 7:14; Mt 24:21)? What does "I am coming quickly" mean (Rev 3:11)? If this is a reference to Jesus' coming, why has He delayed His return so many years? How does this phrase serve as an incentive for Christians (1 John 2:28)?
   
6. How is the church like a "temple" (3:12; cf. Eph 2:19-22; 1 Pet 2:5)? What does Rev 21:22 tell us about a future temple? What is the significance of a "pillar" (Isa 22:23)? What does it mean, "Never again will they leave it [the temple]" (Jn 10:28-29; Rom 8:39)?

References:

1. Johnson, Dennis E. Triumph of the Lamb: A Commentary on Revelation. Pillipsburg: P&R Publishing Company. 2001.
2. Sermons on the Book of Revelation. Kim Riddlebarger, Sr. Pastor, Christ Reformed Church. Anaheim.
3. The Revelation of Jesus Christ (Rev 1:1-20).
4. Christian, Listen Up! (Rev 2:1-3:22).
5. Discernment Without Love (Rev 2:1-7): To the Church in Ephesus.
   
6. The Riches of Poverty (Rev 2:8-11): To the Church in Smyrna.