Letters to the Called-0ut in Seven Cities – Philadelphia

“And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.

“‘I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. Behold, I will make those of the synagogue of Satan who says that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. He who has an ear, let him hear what the Spirit says to the churches.’

Jesus Christ is called “the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.” Isaiah had prophesied of Eliakim that the key of the house of David would be laid upon his shoulders. He would open and none will shut. He would shut and none open (Isa. 22:22). The key gives the power or authority to lock and unlock. Not only does the key suggest authority, but this key also suggests exclusive authority. There is only one key that can open and shut because no one else has the power to open or shut but the one who has it. A door is open before the saints in Philadelphia, which he repeats, “None can shut.” Access of passage is still theirs. The door is open (cf. Rev. 4:1). Thus, “they have a little power” (v.8).

As is typical of the letters, he starts with, “I know your works.” Regarding His knowledge, he first commends them for keeping His word and that they did not deny His name.” He would not deny them but will confess their name before the Father in heaven (cf. Matthew 10:32-33). Their condition is promising as long as the door is open but the implication is that door staying open depends on them. Second, He later adds that they did “keep the word of his patience” (v. 10).    

This letter contains condemnation or a way of life that required a call to repentance.   Instead, several promises are given that is theirs if they would only “hold fast.”  The promise that he gives these saints begins in verse 9.  First, he promises to reverse the power roles between themselves and the Jews who had persecuted them. The Jews, descendants of Abraham, were about to be cast out (Gal. 4:21-31). They would inherit with all children of promise, the true Israel,  only by faith.  After His coming, which has already been alluded to in the book and throughout its contents, those who once persecuted the saints will fall at their feet.  They will be vindicated.

Second, Christ promises them that He will keep them from the hour of trial that is to come upon the whole earth.  Paul wrote the saints of Thessalonica, for whom he prays that the Lord would “keep” at His coming (1 Thess. 5:23).   The same trial that is anticipated at Philadelphia would affect Thessalonica and all other cities at His coming.  We recall that the coming of the Lord and the hour of trial are not two separate historical events, but two ways of viewing the same event.  This letter to Philadelphia shares the same connection, wherein he ties the “hour of trial” to His “coming soon (v. 11).  While Jesus was alive on earth, He predicts the coming of a “great tribulation, “such as has not been since the beginning of the world until this time, no, nor ever shall be.    It would be so devastating that unless those days were shortened, no flesh would be saved; but for the elect’s sake, those days will be shortened” (Matthew 24:21-22).   The same context refers to His coming.  He says, “Then, the sign of the Son of Man that will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. (vs. 30-31).  That we are not left in doubt, Jesus tells His disciples that they would know that it is near when they see the signs he gives them and that it will come to pass in that generation (vs. 33-34).  Peter tells his readers to be sober and watchful for the end of all things is at hand (1 Peter 4:7).  In the context of this letter, Peter tells his readers to rejoice in being partakers of Christ’s suffering when the “fiery trial which is to try you” comes (v. 12-13).   Yet, these things coincide with the revelation of His glory.   

Based on the evidence from these texts, “keeping them from the hour of trial” need not be taken to mean that these saints will not experience trials but that He would preserve them and give them the strength to endure when it comes.  The “hour of trial” may refer to the most severe and final trial that would cause them to deny Him and lose their reward.  Both Christ and the hour of trial are coming.  Therefore, he tells them to “hold fast what they have that no one take their crown” (verse 11, cf. Heb. 3:6).  They had not finished life’s course and if they were not vigilant, they could lose their crown.  Thus, they were told to hold fast what they had and never give up and draw back from Him (cf. 1 Cor. 9:23-27, Heb. 10:39).   

Third, the overcomers will be made a pillar in the temple, never separated from His presence.  As pillars, Christ will write His own “new name” upon them and “new Jerusalem,” the city of God (v. 12).