Teks -- Revelation 3:7-13 (NET)

To the Church in Philadelphia

3:7 “To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open: 3:8 ‘I know your deeds. (Look! I have put in front of you an open door that no one can shut.) I know that you have little strength, but you have obeyed my word and have not denied my name. 3:9 Listen! I am going to make those people from the synagogue of Satan– who say they are Jews yet are not, but are lying– Look, I will make them come and bow down at your feet and acknowledge that I have loved you. 3:10 Because you have kept my admonition to endure steadfastly, I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away your crown. 3:12 The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 3:7 - In Philadelphia

In Philadelphia ( en Philadelphiāi ).

Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of a.d. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay ( op. cit. , p. 392) "the Missionary City"to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 a.d.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. Rom 9-11). There are some 1,000 Christians there today.

Robertson: Rev 3:7 - The holy, he that is true

The holy, he that is true ( 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 . Hosea hagios is ascribed to God in Rev 4:8; Rev 6:10 (both hagios and alēthinos as here), but to Christ in Mar 1:24; Luk 4:34; Joh 6:69; Act 4:27, Act 4:30; 1Jo 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that alēthinos is verus as distinguished from verax (alēthēs ). So it is applied to God in Rev 6:10 and to Christ in Rev 3:14; Rev 19:11 as in Joh 1:9; Joh 6:32; Joh 15:1.

Robertson: Rev 3:7 - He that hath the key of David

He that hath the key of David ( ho echōn tēn klein Daueid ).

This epithet comes from Isa 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Rev 5:5; Rev 22:16) has exclusive power in heaven, on earth, and in Hades (Mat 16:19; Mat 28:18; Rom 14:9; Phi 2:9.; Rev 1:18). Christ has power to admit and exclude of his own will (Mat 25:10.; Eph 1:22; Rev 3:21; Rev 19:11-16; Rev 20:4; Rev 22:16).

Robertson: Rev 3:7 - And none shall shut

And none shall shut ( kai oudeis kleisei ).

Charles calls the structure Hebrew (future active indicative of kleiō ), and not Greek because it does not correspond to the present articular participle just before ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, "and none openeth"(kai oudeis anoigei ) over against kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open).

Robertson: Rev 3:8 - I have set

I have set ( dedōka ).

Perfect active indicative of didōmi , "I have given"(a gift of Christ, this open door). See Luk 12:51 for a like use of didōmi .

Robertson: Rev 3:8 - A door opened

A door opened ( thuran ēneōigmenēn ).

Perfect (triple reduplication) passive predicate participle of anoigō (Rev 3:7) accusative feminine singular. The metaphor of the open door was a common one (Joh 10:7-9; Act 14:27; 1Co 16:9; 2Co 2:12; Col 4:3; Rev 3:20; Rev 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility.

Robertson: Rev 3:8 - Which

Which ( hēn - autēn ).

Pleonastic vernacular and Hebrew repetition of the personal pronoun autēn (it) after the relative hēn (which). Direct reference to the statement in Rev 3:7.

Robertson: Rev 3:8 - That

That ( hoti ).

This conjunction resumes the construction of oida sou ta erga (I know thy works) after the parenthesis (idou - autēn , Behold - shut).

Robertson: Rev 3:8 - A little power

A little power ( mikran dunamin ).

Probably "little power,"little influence or weight in Philadelphia, the members probably from the lower classes (1Co 1:26.).

Robertson: Rev 3:8 - And didst keep

And didst keep ( kai etērēsas ).

"And yet (adversative use of kai ) didst keep"(first aorist active indicative of tēreō ) my word in some crisis of trial. See Joh 17:6 for the phrase "keeping the word."

Robertson: Rev 3:8 - Didst not deny

Didst not deny ( ouk ērnēsō ).

First aorist middle indicative second person singular of arneomai . The issue was probably forced by the Jews (cf. Rev 2:9), but they stood true.

Robertson: Rev 3:9 - I give

I give ( didō ).

Late omega form for didōmi , but the ̇mi form in Rev 17:13 (didoasin ). These Jewish converts are a gift from Christ. For this use of didōmi see Act 2:27; Act 10:40; Act 14:3. There is ellipse of tinas before ek as in Rev 2:10 (ex humōn ) and see Rev 2:9 for "the synagogue of Satan."

Robertson: Rev 3:9 - Of them which say

Of them which say ( tōn legontōn ).

Ablative plural in apposition with sunagōgēs . On the construction of heautous Ioudaious einai see note on Rev 2:9 (Ioudaious einai heautous , the order of words being immaterial).

Robertson: Rev 3:9 - But do lie

But do lie ( alla pseudontai ).

Present middle indicative of pseudomai , explanatory positive, addition here to kai ouk eisin of Rev 2:9, in contrast also with ho alēthinos of Rev 3:7 and in Johannine style (Joh 8:44; 1Jo 1:10; 1Jo 2:4).

Robertson: Rev 3:9 - I will make them

I will make them ( poiēsō autous ).

Future active indicative of poieō , resuming the prophecy after the parenthesis (tōn - pseudontai , which say - but do lie).

Robertson: Rev 3:9 - To come and worship

To come and worship ( hina hēxousin kai proskunēsousin ).

"That they come and worship"(final clause, like facio ut in Latin, with hina and the future active of hēkō and proskuneō ). The language is based on Isa 45:14; Isa 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1Co 14:24). Later Ignatius ( Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.

Robertson: Rev 3:9 - And to know

And to know ( kai gnōsin ).

Continuation of the purpose clause with hina , but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with hina in Rev 22:14. Probably a reminiscence of Isa 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative.

Robertson: Rev 3:10 - Patience

Patience ( hupomenēs ).

"Endurance"as in Rev 13:10; Rev 14:12 as also in 2Th 3:5.

Robertson: Rev 3:10 - Thou didst keep

Thou didst keep ( etērēsas )

- I also will keep (kagō tērēsō ). Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see Joh 17:6 (tetērēkan ), Joh 17:11 (tērēson ), Joh 17:12 (etēroun ).

Robertson: Rev 3:10 - From the hour of trial

From the hour of trial ( ek tēs hōras tou peirasmou ).

This use of ek after tēreō in Joh 17:15, apo in Jam 1:27. Trial brings temptation often (Jam 1:2, Jam 1:13). Jesus endured (Heb 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.

Robertson: Rev 3:10 - Which is to come

Which is to come ( tēs mellousēs erchesthai ).

Agreeing with hōras (feminine), not with peirasmou (masculine).

Robertson: Rev 3:10 - Upon the whole world

Upon the whole world ( epi tēs epoikoumenēs holēs ).

The inhabited earth (gēs ) as in Rev 12:9; Luk 2:1; Act 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.

Robertson: Rev 3:10 - To try

To try ( peirasai ).

First aorist active infinitive of purpose from peirazō , probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Rev 2:10).

Robertson: Rev 3:10 - That dwell upon the earth

That dwell upon the earth ( tous katoikountas epi tēs gēs ).

Present active articular participle of katoikeō , explaining "the whole world"just before.

Robertson: Rev 3:11 - I come quickly

I come quickly ( erchomai tachu ).

As in Rev 2:16; Rev 22:7, Rev 22:12, Rev 22:20. "The keynote of the book"(Beckwith). But allow the author’ s own meaning of "quickly."

Robertson: Rev 3:11 - Hold fast that which thou hast

Hold fast that which thou hast ( kratei ho echeis ).

Sort of motto for each church (Rev 2:25).

Robertson: Rev 3:11 - That no one take

That no one take ( hina mēdeis labēi ).

Purpose clause with hina and second aorist active subjunctive of lambanō . Here to take away "thy crown"(Rev 2:10) which will be thine if really won and not forfeited by failure (2Ti 4:8). In that case it will go to another (Mat 25:28; Rom 11:17.).

Robertson: Rev 3:12 - He that overcometh

He that overcometh ( ho nikōn ).

Nominative absolute as in Rev 2:26, resumed by the accusative auton (him).

Robertson: Rev 3:12 - A pillar

A pillar ( stulon ).

Old word for column, in N.T. only here, Rev 10:1; Gal 2:9; 1Ti 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple"(naos ) here is also metaphorical (Rev 7:15), as in 1Ti 3:15 for the people of God. In Rev 21:22 we read that there is no temple in the heavenly Jerusalem (21:10-22:5) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in Rev 7:15.

Robertson: Rev 3:12 - He shall go out thence no more

He shall go out thence no more ( exō ou mē elthēi ).

Strong double negative ou mē with the second aorist active subjunctive of erchomai . The subject is ho nikōn (the one overcoming). "Fixity of character is at last achieved"(Charles). He, like the stulos (pillar), remains in place.

Robertson: Rev 3:12 - Upon him

Upon him ( ep' auton ).

Upon ho nikōn (the victor), not upon the pillar (stulos ). He receives this triple name (of God, of the city of God, of Christ) on his forehead (Rev 14:1; Rev 7:3; Rev 17:5; Rev 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exo 28:36, Exo 28:38), the new name (Rev 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Rev 19:12), in contrast with the mark of the beast on others (Rev 13:17; Rev 14:17). For citizenship in God’ s city see Gal 4:26; Phi 3:20; Heb 11:10; Heb 12:22; Heb 13:14.

Robertson: Rev 3:12 - The new Jerusalem

The new Jerusalem ( tēs kainēs Ierousalēm ).

Not neas (young), but kainēs (fresh). See also Rev 21:2, Rev 21:10 and already Gal 4:26; Heb 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ierousalēm (Rev 3:12; Rev 21:2, Rev 21:10), but in John’ s Gospel Hierosoluma (Rev 1:19, etc.).

Robertson: Rev 3:12 - Which cometh down

Which cometh down ( hē katabainousa ).

Nominative case in apposition with the preceding genitive poleōs as in Rev 1:5; Rev 2:20, etc.

Robertson: Rev 3:12 - Mine own new name

Mine own new name ( to onoma mou to kainon ).

For which see Rev 2:17; Rev 19:12, Rev 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann).

Vincent: Rev 3:7 - Philadelphia

Philadelphia

Seventy-five miles southeast of Sardis. The second city in Lydia. The adjacent region was celebrated as a wine-growing district, and its coins bore the head of Bacchus and the figure of a Bacchante. The population included Jews, Jewish Christians, and converts from heathenism. It suffered from frequent earthquakes. Of all the seven churches it had the longest duration of prosperity as a Christian city. It still exists as a Turkish town under the name of Allah Shehr , City of God . The situation is picturesque, the town being built on four or five hills, and well supplied with trees, and the climate is healthful. One of the mosques is believed by the native Christians to have been the gathering-place of the church addressed in Revelation. " One solitary pillar of high antiquity has been often noticed as reminding beholders of the words in Rev 3:12 : 'Him that overcometh will I make a pillar in the temple of my God.'"

Vincent: Rev 3:7 - He that is holy

He that is holy ( ὁ ἅγιος )

See on Act 26:10. Christ is called holy , Act 2:27; Act 13:35; Heb 7:26; in all which passages the word, however, is ὅσιος , which is holy by sanction , applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Ἅγιος , the word used here, refers rather to separation from evil.

Vincent: Rev 3:7 - He that is true

He that is true ( ὁ ἀληθινὸς )

See on Joh 1:9. Αληθινὸς is not merely, genuine as contrasted with the absolutely false, but as contrasted with that which is only subordinately or typically true. It expresses the perfect realization of an idea as contrasted with its partial realization. Thus, Moses gave bread, but the Father giveth the true bread (τὸν ἄρτον τὸν ἀληθινόν ). Israel was a vine of God's planting (Psa 80:8), Christ is the true (ἡ ἀληθινὴ ) vine (Joh 15:1). The word is so characteristic of John that, while found only once in the Synoptic Gospels, once in a Pauline Epistle, and four times in the Epistle to the Hebrews, it occurs nine times in the fourth Gospel, four times in John's First Epistle, and ten times in Revelation, and in every instance in these three latter books in its own distinctive signification.

Vincent: Rev 3:7 - The key of David

The key of David

See on Rev 1:18, and compare Isa 22:22. David is the type of Christ, the supreme ruler of the kingdom of heaven. See Jer 30:9; Eze 34:23; Eze 37:24. The house of David is the typical designation of the kingdom of Jesus Christ (Psa 122:5). The holding of the keys, the symbols of power, thus belongs to Christ as Lord of the kingdom and Church of God. See on Mat 16:19 : He admits and excludes at His pleasure.

Vincent: Rev 3:7 - No man shutteth

No man shutteth ( οὐδεὶς κλείει )

Read κλείσει shall shut So Rev.

Vincent: Rev 3:8 - I have set

I have set ( δέδωκα )

Lit., I have given . For a similar phrase see Luk 12:51.

Vincent: Rev 3:8 - An open door

An open door ( θύραν ἀνεῳγμένην )

Rev., more literally, a door opened. This is variously explained. Some refer it to the entrance into the joy of the Lord; others to the initiation into the meaning of scripture; others again to the opportunity for the mission-work of the Church. In this last sense the phrase is often used by Paul. See 1Co 16:9; 2Co 2:12; Col 4:3. Compare Act 14:27. I have given is appropriate, since all opportunities of service are gifts of God. See on Rev 2:7.

Vincent: Rev 3:8 - For thou hast

For thou hast ( ὅτι ἔχεις )

Some texts make behold-shut parenthetical, and render ὅτι that , defining thy works , etc. So Rev.

Vincent: Rev 3:8 - A little strength

A little strength ( μικρὰν δύναμιν )

This would mean, thou hast some power, though small. Many, however, omit the indefinite article in translating, and render thou hast little strength ; i.e., thou art poor in numbers and worldly resources . So Alford, Trench, and Düsterdieck.

Vincent: Rev 3:8 - And

And ( καὶ )

John's single copula instead of a particle of logical connection. See on Joh 1:10; see on Joh 6:46; see on 1Jo 1:5; see on Joh 8:20.

Vincent: Rev 3:8 - Hast kept my word

Hast kept my word ( ἐτήρησάς μου τὸν λόγον )

Rev., rendering the aorist more strictly, didst keep . For the phrase, see Joh 17:6, Joh 17:8.

Vincent: Rev 3:9 - I will make

I will make ( δίδωμι )

Rev., rightly, I give . See on Rev 3:8. The sense is broken off there and resumed here.

Vincent: Rev 3:9 - Of the synagogue

Of the synagogue ( ἐκ τῆς συναγωγῆς )

Certain ones of the synagogue. Most interpreters refer to the Jews. Others explain more generally, of the bowing down of the Church's enemies at her feet. Trench refers to a passage in the Epistle of Ignatius to this Philadelphian church, implying the actual presence in the midst of it of converts from Judaism, who preached the faith which they once persecuted.

Vincent: Rev 3:9 - Of Satan

Of Satan

See on Rev 2:9.

Vincent: Rev 3:9 - I will make them to come

I will make them to come ( ποιήσω αὐτοὺς ἵνα ἥξωσιν )

Lit., I will make them that they shall come .

Vincent: Rev 3:9 - Worship before thy feet

Worship before thy feet

Compare Isa 60:14; Isa 49:23.

Vincent: Rev 3:10 - The word of my patience

The word of my patience ( τὸν λόγον τῆς ὑπομονῆς μου )

Not the words which Christ has spoken concerning patience, but the word of Christ which requires patience to keep it; the gospel which teaches the need o£ a patient waiting for Christ. On patience , see on 2Pe 1:6; see on Jam 5:7.

Vincent: Rev 3:10 - From the hour

From the hour ( ἐκ )

The preposition implies, not a keeping from temptation, but a keeping in temptation, as the result of which they shall be delivered out of its power. Compare Joh 17:15.

Vincent: Rev 3:10 - Of temptation

Of temptation ( τοῦ πειρασμοῦ )

Lit., " of the trial" See on Mat 6:13; see on 1Pe 1:7. Rev., trial .

Vincent: Rev 3:10 - World

World ( οἰκουμένης )

See on Luk 2:1

Vincent: Rev 3:11 - Behold

Behold

Omit.

Vincent: Rev 3:11 - That no one take thy crown

That no one take thy crown ( ἵνα μηδεὶς λάβῃ τὸν στέφανον )

Take it away. The idea is not that of one believer stepping into the place which was designed for another, but of an enemy taking away from another the reward which he himself has forfeited. The expression is explained by Col 2:18. It is related by Mahomet that, after having attempted, in vain, to convert one Abdallah to the faith, and having been told by him to go about his business and to preach only to those who should come to him - he went, downcast, to a friend's house. His friend, perceiving that he was sad, asked him the reason; and on being told of Abdallah's insult, said, " Treat him gently; for I swear that when God sent thee to us, we had already strung pearls to crown him, and he seeth that thou hast snatched the kingdom out of his grasp." For crown, see on Rev 2:10. Thy crown is not the crown which thou hast , but the crown which thou shalt have if thou shalt prove faithful.

Vincent: Rev 3:12 - Pillar

Pillar ( στύλον )

The word occurs, Gal 2:9; 1Ti 3:15; Rev 10:1. The reference here is not to any prominence in the earthly church, as Gal 2:9, but to blessedness in the future state. The exact meaning is doubtful. Some explain, he shall have a fixed and important place in the glorified church . Compare Mat 19:28. Others emphasize the idea of stability , and find a possible local reference to the frequent earthquakes from which Philadelphia had suffered, and which had shaken its temples. Strabo says: " And Philadelphia has not even its walls unimpaired, but daily they are shaken in some way, and gaps are made in them. But the inhabitants continue to occupy the land notwithstanding their sufferings, and to build new houses." Others again emphasize the idea of beauty . Compare 1Pe 2:5, where the saints are described living stones .

Vincent: Rev 3:12 - Temple

Temple ( ναῷ )

See on Mat 4:5.

Vincent: Rev 3:12 - Upon him

Upon him

The conqueror , not the pillar . Compare Rev 7:3; Rev 9:4; Rev 14:1; Rev 22:4. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High-Priest upon his forehead (Exo 28:36, Exo 28:38). See on Rev 2:17.

Vincent: Rev 3:12 - New Jerusalem

New Jerusalem

See Eze 48:35. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (Phi 3:20). " Still, his citizenship was latent: he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city" (Trench). The city is called by John, the great and holy (Rev 21:10); by Matthew, the holy city (Mat 4:5); by Paul, Jerusalem which is above (Gal 4:6); by the writer to the Hebrews, the city of the living God , the heavenly Jerusalem (Heb 12:22). Plato calls his ideal city Callipolis , the fair city (" Republic," vii., 527), and the name Ouranopolis , heavenly city , was applied to Rome and Byzantium. For new (καινῆς ), see on Mat 26:29. The new Jerusalem is not a city freshly built (νέα ), but is new (καινὴ ) in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, Ἰεροσόλυμα ; in Revelation, the Hebrew and more holy appellation, ἱερουσάλημ .

Wesley: Rev 3:7 - The holy one, the true one

Two great and glorious names He that hath the key of David - A master of a family, or a prince, has one or more keys, wherewith he can open and shut all the doors of his house or palace. So had David a key, a token of right and sovereignty, which was afterward adjudged to Eliakim, Isa 22:22. Much more has Christ, the Son of David, the key of the spiritual city of David, the New Jerusalem; the supreme right, power, and authority, as in his own house. He openeth this to all that overcome, and none shutteth: he shutteth it against all the fearful, and none openeth. Likewise when he openeth a door on earth for his works or his servants, none can shut; and when he shutteth against whatever would hurt or defile, none can open.

Wesley: Rev 3:8 - I have given before thee an opened door

To enter into the joy of thy Lord; and, meantime, to go on unhindered in every good work.

Wesley: Rev 3:8 - Thou hast a little strength

But little outward human strength; a little, poor, mean, despicable company.

Wesley: Rev 3:8 - Yet thou hast kept my word

Both in judgment and practice.

Wesley: Rev 3:9 - Behold, I

who have all power; and they must then comply.

Wesley: Rev 3:9 - I will make them come and bow down before thy feet

Pay thee the lowest homage.

Wesley: Rev 3:9 - And know

At length, that all depends on my love, and that thou hast a place therein. O how often does the judgment of the people turn quite round, when the Lord looketh upon them! Job 42:7, &c.

Wesley: Rev 3:10 - Because thou hast kept the word of my patience

The word of Christ is indeed a word of patience.

Wesley: Rev 3:10 - I also will keep thee

O happy exemption from that spreading calamity! From the hour of temptation - So that thou shalt not enter into temptation; but it shall pass over thee. The hour denotes the short time of its continuance; that is, at any one place. At every one it was very sharp, though short; wherein the great tempter was not idle, Rev 2:10.

Wesley: Rev 3:10 - Which hour shall come upon the whole earth

The whole Roman empire. It went over the Christians, and over the Jews and heathens; though in a very different manner. This was the time of the persecution under the seemingly virtuous emperor Trajan. The two preceding persecutions were under those monsters, Nero and Domitian; but Trajan was so admired for his goodness, and his persecution was of such a nature, that it was a temptation indeed, and did throughly try them that dwelt upon the earth.

Wesley: Rev 3:11 - Thy crown

Which is ready for thee, if thou endure to the end.

Wesley: Rev 3:12 - I will make him a pillar in the temple of my God

I will fix him as beautiful, as useful, and as immovable as a pillar in the church of God.

Wesley: Rev 3:12 - And he shall go out no more

But shall be holy and happy for ever.

Wesley: Rev 3:12 - And I will write upon him the name of my God

So that the nature and image of God shall appear visibly upon him.

Wesley: Rev 3:12 - And the name of the city of my God

Giving him a title to dwell in the New Jerusalem.

Wesley: Rev 3:12 - And my new name

A share in that joy which I entered into, after overcoming all my enemies.

JFB: Rev 3:7 - Philadelphia

In Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [TACITUS, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.

JFB: Rev 3:7 - he that is holy

As in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Rev 3:9).

JFB: Rev 3:7 - true

Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Rev 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light (Joh 1:9; 1Jo 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; 1Th 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Joh 3:33; Tit 1:2).

JFB: Rev 3:7 - he that hath the key of David

The antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Luk 1:32-33), "for ever," "as a Son over His own house" (Heb 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Rev 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Acts 10:1-48; Act 11:17-18; especially Act 14:27, end). But he wrongly tried to shut the door in part again (Gal 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Rev 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Rev 3:8).

JFB: Rev 3:7 - shutteth

So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and ORIGEN.

JFB: Rev 3:7 - and no man openeth

Two oldest manuscripts, B, Aleph, Coptic Version, and ORIGEN read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.

JFB: Rev 3:8 - I have set

Greek, "given": it is My gracious gift to thee.

JFB: Rev 3:8 - open door

For evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."

JFB: Rev 3:8 - and

The three oldest manuscripts, A, B, C, and ORIGEN read, "which no man can shut."

JFB: Rev 3:8 - for

"because."

JFB: Rev 3:8 - a little

This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so AQUINAS], that so the Lord Christ may have all the glory.

JFB: Rev 3:8 - and hast kept

And so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. GROTIUS makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [TRENCH]. So ALFORD. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep . . . didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.

JFB: Rev 3:9 - I will make

Greek present, "I make," literally, "I give" (see on Rev 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.

JFB: Rev 3:10 - patience

"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Rev 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Rev 3:11, follows, "Behold, I come quickly."

JFB: Rev 3:10 - I also

The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.

JFB: Rev 3:10 - from

Greek, "(so as to deliver thee) out of," not to exempt from temptation.

JFB: Rev 3:10 - the hour of temptation

The appointed season of affliction and temptation (so in Deu 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming.

JFB: Rev 3:10 - to try them that dwell upon the earth

Those who are of earth, earthy (Rev 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Rev 13:8, Rev 13:14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Rev 9:20-21; Rev 16:11, Rev 16:21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.

JFB: Rev 3:11 - Behold

Omitted by the three oldest manuscripts and most ancient versions.

JFB: Rev 3:11 - I come quickly

The great incentive to persevering faithfulness, and the consolation under present trials.

JFB: Rev 3:11 - that . . . which thou hast

"The word of my patience," or "endurance" (Rev 3:10), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease.

JFB: Rev 3:11 - that no man take thy crown

Which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Col 2:18).

JFB: Rev 3:12 - pillar in the temple

In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, STRABO [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.

JFB: Rev 3:12 - my God

(See on Rev 2:7).

JFB: Rev 3:12 - go no more out

The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mat 25:10; Joh 8:35; compare Isa 22:23, the type, Eliakim). They shall be priests for ever unto God (Rev 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [AUGUSTINE in TRENCH].

JFB: Rev 3:12 - write upon him the name of my God

As belonging to God in a peculiar sense (Rev 7:3; Rev 9:4; Rev 14:1; and especially Rev 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Exo 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Rev 13:16-17), and on the harlot (Rev 17:5; compare Rev 20:4).

JFB: Rev 3:12 - name of the city of my God

As one of its citizens (Rev 21:2-3, Rev 21:10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Rev 22:14). This was the city which Abraham looked for.

JFB: Rev 3:12 - new

Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [BENGEL].

JFB: Rev 3:12 - my new name

At present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. GIBBON, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."

JFB: Rev 3:13

(See on Rev 2:7).

Clarke: Rev 3:7 - He that is holy

He that is holy - In whom holiness essentially dwells, and from whom all holiness is derived

Clarke: Rev 3:7 - He that is true

He that is true - He who is the fountain of truth; who cannot lie nor be imposed on; from whom all truth proceeds; and whose veracity in his Revelation is unimpeachable

Clarke: Rev 3:7 - He that hath the key of David

He that hath the key of David - See this metaphor explained, Mat 16:19. Key is the emblem of authority and knowledge; the key of David is the regal right or authority of David. David could shut or open the kingdom of Israel to whom he pleased. He was not bound to leave the kingdom even to his eldest son. He could choose whom he pleased to succeed him. The kingdom of the Gospel, and the kingdom of heaven, are at the disposal of Christ. He can shut against whom he will; he can open to whom he pleases. If he shuts, no man can open; if he opens, no man can shut. His determinations all stand fast, and none can reverse them. This expression is an allusion to Isa 22:22, where the prophet promises to Eliakim, under the symbol of the key of the house of David, the government of the whole nation; i.e., all the power of the king, to be executed by him as his deputy; but the words, as here applied to Christ, show that He is absolute.

Clarke: Rev 3:8 - I have set before thee an open door

I have set before thee an open door - I have opened to thee a door to proclaim and diffuse my word; and, notwithstanding there are many adversaries to the spread of my Gospel, yet none of them shall be able to prevent it

Clarke: Rev 3:8 - Thou hast a little strength

Thou hast a little strength - Very little political authority or influence; yet thou hast kept my word - hast kept the true doctrine; and hast not denied my name, by taking shelter in heathenism when Christianity was persecuted. The little strength may refer either to the smallness of the numbers, or to the littleness of their grace.

Clarke: Rev 3:9 - I will make them

I will make them - Show them to be, of the synagogue of Satan, who say they are Jews, pretending thereby to be of the synagogue of God, and consequently his true and peculiar children

Clarke: Rev 3:9 - I will make them to come and worship

I will make them to come and worship - I will so dispose of matters in the course of my providence, that the Jews shall be obliged to seek unto the Christians for toleration, support, and protection, which they shall be obliged to sue for in the most humble and abject manner

Clarke: Rev 3:9 - To know that I have loved thee

To know that I have loved thee - That the love which was formerly fixed on the Jews is now removed, and transferred to the Gentiles.

Clarke: Rev 3:10 - The word of my patience

The word of my patience - The doctrine which has exposed you to so much trouble and persecution, and required so much patience and magnanimity to bear up under its attendant trials

Clarke: Rev 3:10 - The hour of temptation

The hour of temptation - A time of sore and peculiar trial which might have proved too much for their strength. He who is faithful to the grace of God is often hidden from trials and difficulties which fall without mitigation on those who have been unfaithful in his covenant. Many understand by the hour of temptation the persecution under Trajan, which was greater and more extensive than the preceding ones under Nero and Domitian

Clarke: Rev 3:10 - To try them

To try them - That is, such persecutions will be the means of trying and proving those who profess Christianity, and showing who were sound and thorough Christians and who were not.

Clarke: Rev 3:11 - Behold, I come quickly

Behold, I come quickly - These things will shortly take place; and I am coming with consolations and rewards to my faithful followers, and with judgments to my adversaries

Clarke: Rev 3:11 - Take thy crown

Take thy crown - God has provided mansions for you; let none through your fall occupy those seats of blessedness.

Clarke: Rev 3:12 - A pillar in the temple

A pillar in the temple - There is probably all allusion here to the two pillars in the temple of Jerusalem, called Jachin and Boaz, stability and strength. The Church is the temple; Christ is the foundation on which it is built; and his ministers are the Pillars by which, under him, it is adorned and supported. St. Paul has the same allusions, Gal 2:9

Clarke: Rev 3:12 - I will write upon him the name of my God

I will write upon him the name of my God - That is, I will make him a priest unto myself. The priest had written on his forehead קודש ליהוה kodesh laihovah , "Holiness to the Lord.

Clarke: Rev 3:12 - And the name of the city of my God

And the name of the city of my God - As the high priest had on his breastplate the names of the twelve tribes engraved, and these constituted the city or Church of God; Christ here promises that in place of them the twelve apostles, representing the Christian Church, shall be written, which is called the New Jerusalem, and which God has adopted in place of the twelve Jewish tribes

Clarke: Rev 3:12 - My new name

My new name - The Savior of All; the light that lightens the Gentiles; the Christ; the Anointed One; the only Governor of his Church; and the Redeemer of All mankind

There is here an intimation that the Christian Church is to endure for ever; and the Christian ministry to last as long as time endures: He shall go no more out for ever

Epistle to the Church of the Laodiceans

Defender: Rev 3:7 - Philadelphia

Philadelphia means "brotherly love," and was named by King Attalus of Pergamos, its founder, in honor of his brother. Philadelphia still survives as the modern town Alashehir, located about twenty-eight miles southeast of Sardis.

Defender: Rev 3:7 - no man openeth

The Lord here claims to have "the key of David," referring to Isa 22:22 : "And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open." In Isaiah's context, this promise was made to Eliakim, a servant of King Hezekiah. The "key" was the key to the national treasury and figuratively to the control of the government. Eliakim thus was a type of the Messiah; Christ here asserts in effect that He controls the governmental economy of the whole world and all that happens therein."

Defender: Rev 3:8 - little strength

Literally, "a little strength" simply reads "little strength" since the article is not present in the Greek. The Lord's promise of a continuing open door, therefore, is conditioned on the premise that the church (or any Christian ministry, for that matter) have little strength of its own, and thus relies wholly on the strength of the Lord. Worldly marketing methods may seem to yield large numerical results for a time but will also produce gradual spiritual compromise and eventual disintegration.

In addition to the "little strength" criterion, the church or other ministry must keep ("guard") the absolute integrity of God's Word and uphold the name of the Lord Jesus Christ."

Defender: Rev 3:9 - not

See note on Rev 2:9.

Defender: Rev 3:9 - worship before thy feet

These Jews who were of the synagogue of Satan would not worship the Philadelphia believers themselves (not even angels will accept such worship - Rev 22:8, Rev 22:9); but in the presence of these believers, they will bow down to the Lord they had rejected on earth (Phi 2:10)."

Defender: Rev 3:10 - hour of temptation

This "hour of temptation" was yet to "come upon all the world," so this statement could not have referred to any of the events of the first century. Its purpose will be "to try them that dwell upon the earth." It is a time of judgment on unbelievers, not on believers. This testing will be "the great day of his wrath" (Rev 6:17), the seven-year period of tribulation at the end of the age (Dan 9:27; Mat 24:15-21). God has promised to deliver all true believers from this testing, for "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1Th 5:9; see also 1Th 4:16, 1Th 4:17 and notes on 2Th 2:3)."

Defender: Rev 3:11 - come quickly

Even though they have "little strength" (Rev 3:8), there will indeed be Philadelphia-type churches bearing their testimony on earth when the Lord comes."

TSK: Rev 3:7 - to the // Philadelphia // he that is holy // he that is true // the key // he that openeth

to the : Rev 1:11, Rev 2:1

Philadelphia : Philadelphia, so called for its founder, Attalus Philadelphus, still exists in the town called Allahshehr, ""the city of God,""""a column in a scene of ruins.""It is situated on the slopes of three or four hills, the roots of mount Tmolus, by the river Cogamus, twenty seven miles ese from Sardis, about long. 28 degrees 40 minutes, lat. 38 degrees 23 minutes. The number of houses is said to be about 3,000, of which 250 are Greek, the rest Turkish; and the Christians have twenty-five places of worship, five of them large and regular churches, a resident bishop, and twenty inferior clergy.

he that is holy : Rev 4:8, Rev 6:10; Psa 16:10, Psa 89:18, Psa 145:17; Isa 6:3, Isa 30:11, Isa 41:14, Isa 41:16, Isa 41:20, Isa 47:4; Isa 48:17, Isa 49:7, Isa 54:5, Isa 55:5; Mar 1:24; Luk 4:34; Act 3:14

he that is true : Rev 3:14, Rev 1:5, Rev 6:10, Rev 15:3, Rev 16:7, Rev 19:2, Rev 19:11, Rev 21:5; Mat 24:35; Joh 14:6; 1Jo 5:20

the key : Rev 1:18; Isa 22:22; Luk 1:32

he that openeth : Rev 5:3-5, Rev 5:9; Job 11:10, Job 12:14; Mat 16:19

TSK: Rev 3:8 - I know // an open // a little // and hast kept // and hast not

I know : Rev 3:1, Rev 3:15, Rev 2:2

an open : Rev 3:7; 1Co 16:9; 2Co 2:12; Col 4:3

a little : Dan 11:34; 2Co 12:8-10; Phi 4:13

and hast kept : Rev 3:10, Rev 22:7; Joh 14:21-24, Joh 15:20, Joh 17:6; 2Ti 4:7

and hast not : Rev 2:13; Pro 30:9; Mat 26:70-72; Luk 12:9; Act 3:13, Act 3:14; 1Ti 5:8; 1Jo 2:22, 1Jo 2:23; Jud 1:4

TSK: Rev 3:9 - the synagogue // I will make them to

the synagogue : Rev 2:9

I will make them to : Exo 11:8, Exo 12:30-32; 1Sa 2:36; Est 8:17; Job 42:8-10; Isa 49:23, Isa 60:14; Zec 8:20-23; Act 16:37-39

TSK: Rev 3:10 - the word // I also // all // to try

the word : Rev 1:9, Rev 13:10, Rev 14:12

I also : Mat 6:13, Mat 26:41; 1Co 10:13; Eph 6:13; 2Pe 2:9

all : Mat 24:14; Mar 14:9; Luk 2:1; Rom 1:8

to try : Isa 24:17; Dan 12:10; Zec 13:9; Jam 3:12; 1Pe 4:12

TSK: Rev 3:11 - I come // hold // thy

I come : Rev 1:3, Rev 22:7, Rev 22:12, Rev 22:20; Zep 1:14; Phi 4:5; Jam 5:9

hold : Rev 3:3, Rev 2:13, Rev 2:25

thy : Rev 2:10, Rev 4:4, Rev 4:10; 1Co 9:25; 2Ti 2:5, 2Ti 4:8; Jam 1:12; 1Pe 5:3, 1Pe 5:4

TSK: Rev 3:12 - overcometh // pillar // I will // the city // my new

overcometh : Rev 2:7, Rev 17:14; 1Jo 2:13, 1Jo 2:14, 1Jo 4:4

pillar : 1Ki 7:21; Jer 1:18; Gal 2:9

I will : Rev 2:17, Rev 14:1, Rev 22:4

the city : Rev 21:2, 10-27; Psa 48:8, Psa 87:3; Gal 4:26, Gal 4:27; Heb 12:22

my new : Rev 22:4; Isa 65:15; Eph 3:15

TSK: Rev 3:13

Rev 2:7

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 3:7 - And to the angel of the church in Philadelphia write // See Poole on "Rev 1:20" // These things saith he that is holy // He that is true // He that hath the key of David // He that openeth, and no man shutteth; and shutteth, and no man openeth

And to the angel of the church in Philadelphia write:

See Poole on "Rev 1:20" , See Poole on "Rev 2:1" . Of this Philadelphia we read no more in holy writ. We are told there were three cities of that name, one in Egypt, one in Syria, another in Phrygia, or in Mysia or Lydia, which is that here intended.

These things saith he that is holy that is, the Holy One, Act 3:14 .

He that is true true to his word of promise or threatening.

He that hath the key of David that is, the key of the house of David, mentioned Isa 22:22 ; the key of the church, which answered the temple, the house David designed for God: the use of the key is to open and shut, or make fast.

He that openeth, and no man shutteth; and shutteth, and no man openeth who admits into the kingdom of heaven whom he pleaseth, and none can hinder him, and shutteth out of heaven whom he pleaseth. The house of David typified the church, the church containeth the number of those that shall be saved; Christ is here described as he who hath the sole and absolute power of saving and condemning whom he pleaseth.

Poole: Rev 3:8 - I know thy works // an open door // And no man can shut it // For thou hast a little strength // And hast kept my word // And hast not denied my name

I know thy works: it is very probable, that our Lord, by these ministers’ works, understands the works proper to them in their function, their labour in preaching and propagating the gospel, which Christ did not only know and observe, but also approve of, and promiseth them a liberty to go on, and success in their labours, under the notion of

an open door: see 1Co 16:9 2Co 2:12 Col 4:3 .

And no man can shut it so as it should not be in the power of adversaries to hinder his success.

For thou hast a little strength both inward strength, and outward helps and advantages.

And hast kept my word the doctrine of faith is by thee kept pure, as also my precepts for a holy life.

And hast not denied my name and thou hast not been by any temptation prevailed upon to apostatize from the profession of the gospel.

Poole: Rev 3:9 - Them of the synagogue of Satan // Which say they are Jews, and are not, but do lie // Behold, I will make them to come and worship before thy feet // And to know that I have loved thee

Them of the synagogue of Satan so he calleth all Jews that opposed Christianity, or all pretended but not real professors.

Which say they are Jews, and are not, but do lie : For he is not a Jew, which is one outwardly; neither is that circumcision which is of the flesh; but he is a Jew, which is one inwardly, & c., Rom 2:28,29 . By this term also he may mean all false and hypocritical professors, who would make themselves the church, the only church of God, but are far enough from it, hating, maligning, and opposing those who would keep stricter to the rule of the gospel.

Behold, I will make them to come and worship before thy feet I will by my providence so order it, that these men shall come and honour thee, paying a civil respect and homage to thee.

And to know that I have loved thee and to know that I have a greater kindness for thee than for them.

Poole: Rev 3:10 - Because thou hast kept the word of my patience // I also will keep thee from the hour of temptation, which shall come upon all the world // To try them that dwell upon the earth

Because thou hast kept the word of my patience: the doctrine of the gospel is, unquestionably, the word here called the word of the Lord’ s patience, because it was that word, that doctrine, which (as those times went) could not he adhered to and observed without much patience in those that adhered to it; both actively, waiting for the promises revealed in it, and passively, enduring all manner of trials and crosses. To keep this word, was to keep close not only to the matters of faith revealed in it, but to the duty imposed by it upon ministers and others in the preaching and propagating of the gospel, and all the duties of a holy life.

I also will keep thee from the hour of temptation, which shall come upon all the world for this faithfulness God promises to keep the ministers of this church from those persecutions which raged elsewhere, and were further, in Trajan’ s time, to come upon all Christians living under the Roman empire.

To try them that dwell upon the earth to try those Christians that lived within that empire, how well they would adhere to Christ, and the profession of the gospel. This I take to be a more proper sense, than theirs who would interpret this hour of temptation of the day of judgment, which is never so called.

Poole: Rev 3:11 - Behold, I come quickly // Hold that fast which thou hast // That no man take thy crown

Behold, I come quicklytacu , which certainly is the same with en tacei ; and it might be as well concluded, that the day of judgment should come by that time Rome pagan should cease, as that all things written in this book had their accomplishment in that time, because Christ told John they should come to pass en tacei , Rev 1:1 22:6 . No other coming of Christ, but his coming to the last judgment, can be here meant.

Hold that fast which thou hastkratei , hold with a strong hand the doctrine of faith, which thou yet hast, pure, and thy pure worship, and discipline, and a pure conscience.

That no man take thy crown that thou mayest not lose that reward which shall be the portion of those that persevere to the end, and of those only.

Poole: Rev 3:12 - Him that overcometh will I make a pillar in the temple of my God // And he shall go no more out // And I will write upon him the name of my God // And the name of the city of my God, which is new Jerusalem // And I will write upon him my new name

Him that overcometh will I make a pillar in the temple of my God: though by the temple of God in this place some understand the church of Christ on earth, where those always were, and are, and always shall be, most famous, who have overcome temptations best, from the world, the flesh, and the devil; yet, considering that all the promises before made to those who overcome are of another life, it seems best rather to interpret this so, that God would make such a one of fame and renown in heaven, great in the kingdom of heaven, Mat 5:19 , to sit upon a throne there, Mat 19:28 . He shall have a higher degree in glory, (for stars differ from one another in glory, 1Co 15:41 ), pillars being not only for support, but ornament, and principal parts in buildings.

And he shall go no more out he shall have an eternal inheritance, of which he shall not be dispossessed.

And I will write upon him the name of my God as men use, upon pillars and monuments erected for their own use and honour, to write their names; so I will peculiarly own, and challenge such a one for myself.

And the name of the city of my God, which is new Jerusalem and I will write upon him: This man is an inhabitant of the new Jerusalem.

And I will write upon him my new name I will glorify him with that glory of which myself was made partaker, upon my ascension after my resurrection, Joh 17:22,24 .

Poole: Rev 3:13

This we have met with at the close of every epistle: See Poole on "Rev 3:7" .

Those who think these churches were typical, and the matter of the epistles not only didactic and corrective, but prophetical, say, this church of Philadelphia was a type of all gospel churches which were to be in the world upon the Reformation; which more perfectly cast off antichrist, and would allow no key but that of the house of David, reforming themselves strictly according to the rule of the word, not according to state policy, and prudence.

PBC: Rev 3:7

Letter to the Church at Philadelphia {Re 3:7-13} -Elder Charles Taylor

Philadelphia was located approximately twenty-eight miles southeast from Sardis in a region noted for agriculture and earthquakes. Earthquakes actually destroyed the city several times, the latest around 37 A. D. Some form of Christian testimony and presence continued into the twentieth century. We find no direct criticism of this church. One wonders at the repeated reference to open and shut doors and the open door set before them. Did they need a nudge to sense the open door of providential opportunity and walk through it? Don’t we all need an occasional nudge to act as faithful witnesses in the dark world around us?

With each letter we have seen unique relevance in the Lord’s self-description to the conditions of the church. We should then expect relevance in this description as well. "Holy and true" establishes the Lord’s authority and ability to judge his churches, Philadelphia included. Every generation of believers seem to face the question of who and what determines truth and holiness, as if no one prior to them ever faced such a question. Will we ever learn? The Lord Jesus Christ remains the unquestioned head of his church. He alone declares his holiness as the model for our personal conduct and for our mission as a church. And he alone declares what is true-and what is truth. Truth never comes up for a popular vote in God’s church. When people lose their vision that God alone is head of the church, exemplifies holiness in conduct and declares truth-is truth—they have lost their vision of the New Testament church. They become a benevolent society, not a bad institution as human institutions go, but they do not have a church. The spiritual health of the Lord’s churches may face greater danger from the self-absorbed me-generation than they ever faced from bloody persecutions in remote history. We live in a culture that boasts its title, the me-generation. Wherever you look, you will find examples of how this, "What’s in it for me?" mindset permeates every area of human activity. Why should we be surprised when we look it squarely in the eye of our members in church on Sunday? They live in it six days of the week. And for many of them it has become a habit, a lifestyle that they bring with them into church. God declares what is holy and what is sin? God declares what is true and what is error? Who does he think he is anyway-God? Yes! He is God! That is the point!

It is more vital than ever for authentic Christians to live out Biblical Christ-centric faith in their lives. Whenever a me-generation person objects that all Christians are self-centered, prove them wrong by selfless living on the job, in the neighborhood and in your family.

The me-generation Christian devalues Scripture. Somewhere in the past it was the Word of God, but translations and interpretations have obscured its true meaning. Today meaning resides in the eye and heart of the believer. So, if your interpretation comes up with one truth, with one standard for holiness, and mine comes up with another, neither is absolutely right. No one can possibly approach absolute truth, if there is such a thing. Therefore my interpretation is just as good as yours because no one can really understand the Bible anyway. What is wrong with this reaction? Don’t you see it? Authority has been removed from Scripture and deposited in each person’s esoteric perspective. Meaning that resides in the passage and communicates its truth alike to all has been denied. Meaning no longer resides in the passage at all but in each believer’s private opinion! This self-centric religion has in large part replaced the God-centric revelation of Scripture for Western Christianity. And we wonder why we cannot impact the world around us! How could it be otherwise?

This generation has rejected the existence of a holy and true God in favor of private interpretations and esoteric meaning whose authority resides in the sentimentality of each believer’s private views. From their perspective it is preferable to reject God and retain personal control than to submit self to God and the clear authority of Scripture as it reflects God’s dazzling holiness and undeniable truth. True religion for the Western mind today resides in feelings and emotional impressions, not in Scripture and the revealed holiness of God. Whether we agree with the Christian influence in Philadelphia today or not, it has survived across the centuries in this city. Given the self-centricity of our religion today, can we offer anyone the slightest assurance that our church will survive into the next generation, much less for centuries to come? Would we like such an assurance? If so, are we willing to pay the price it requires? That price takes self and personal, emotional, sentimental feelings out of the controlling power over our faith and reinstalls the Lord Jesus Christ alone as head of his church. We joyfully submit to Scripture and to each other in the fear of God to demonstrate our supreme loyalty to Christ. And we live consistently with this authority model in every aspect of our existence. That is the price we pay to purchase the true Christian witness for the next generation! We can no longer cast ourselves in the role of judging Christ. If we hope to survive, we must submit to him and acknowledge his sovereign and communicable holiness and truth to his people. Instead of championing the inscrutable mystery and confusion of Scripture, we must become champions in our theology and our lifestyle of the clear revelation of Scripture and of the God of Scripture. This requires submitting every theological point we believe and every life-choice and action we take to the sovereign lordship of Christ as clearly revealed in Scripture. Will we pay the price? The next generation will testify to our answer!

Elder Joe Holder

Philadelphia, a Lydian city founded by Attalus II Philadelphus (159-138B.C.). The king was so named from his devotion to his brother Eumenes, and the city perpetuated his title. Philadelphia was an outpost of Hellenism in native Anatolia. It lies under Mount Tmolus, in a wide vale which opens into the Hermus Valley, and along which the postroad ran. It is on a broad, low, easily defended hill, which explains Philadelphia’s long stand against the Turks. The district is disastrously seismic, and the great earthquake of A.D. 17 ruined it completely. Placed right above the fault, Philadelphia was tormented by 20 years of recurrent quakes after the disaster of A.D. 17. The district was vine-growing, and a center in consequence, of Dionysaic worship. A Christian witness, in spite of Moslem invasion and pressure, was maintained in Philadelphia through medieval and into modern times.— Eld. Charles Taylor

The word Philadelphia as used in other places in Scripture mean the city of brotherly love. Peter uses this meaning in Ro 12:10 as affectionate love as toward one’s kindred.

The Apostle Paul uses two words: "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another." {1Th 4:9} He uses brotherly love in the same sense as does Peter. He goes a bit further using the word yeodidaktov, theh-od-id’-ak-tos; which means divinely instructed: taught of God. In Heb 13:1, the writer uses Philadelphia (fraternal love) "Let brotherly love continue." There is one other interesting usage in 2Pe 1:7 "And to godliness brotherly kindness; and to brotherly kindness charity." The word used for godliness is eusebeia, yoo-seb’-I-ah; and means according to the gospel scheme: godliness, holiness.

These Greek meanings as used in Scripture add strength to the statement in the remainder of Re 3:7 "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;" He who sits upon the throne has the only key which will preserve this great love as a strength to all people of God.

Elder Charles Taylor

He that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth.

The key of David apparently refers to Isa 22:22 where God planted the key of David with Eliakim, along with all the riches and privileges of the house of David. We already saw Christ with the keys of death and hell. {Re 1:18} This reference seems more appropriate to spiritual treasures than to the natural treasures of David’s national throne or of death and hell. Who has the power and the authority to open and to shut? Who presents opportunities before one group of believers and shuts another group out from the open door? Does he open and shut doors capriciously based on his mood at the moment or on some other mystical and inscrutable reason? Or does he open and shut doors based on his sovereign will and based on his omniscience, thus knowing that one group or person will accept the door of opportunity and bless others with it while he equally knows the selfish hearts of the other group, that they would not bless others with their open door? You see, God’s sovereignty does not mean that he is capricious or unpredictable. It means that he makes the final decision and that he has the power to bring it to pass. Nothing in his sovereignty compromises his holiness or any other essential trait in his divine attributes. The sentimental mystical view of New Age Christianity makes God’s emotions as unpredictable and as fickle as we have allowed our own emotions to become. We make a god who looks and acts exactly as we. Such a god is too insignificant to be the God of the Bible or the God of historical Christianity. Will we perpetuate this idolatrous submission to our private god or will we return to the God of Scripture and to the Scripture of God? How will we know the answer? Look at doors around you! Are they opened or closed?

Elder Joe Holder

PBC: Rev 3:8

With an open door, even a little strength will prevail to go in and out. God, who is omnipotent, keeps this door against the winds of adversity. Keeping the word of God is essential to the safety He provides. Thou hast not denied my name. We are aware of the words of Jesus; " But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."{Mt 10:33} There are many times when we approach our High Priest, Jesus Christ, with petitions which are very important to us when He remains silent. These may be times that our testimony for Him has been silent. It is very important that we own Him as our God and Saviour. He sits making intercession for us to the Father. What would our action be toward a friend if they had denied us before others? Jesus keeps this door open to those who have maintained a godly (eusebia) life as we walk here on earth.— Eld. Charles Taylor

PBC: Rev 3:9

Again we find some mentioned who are called them of the synagogue of Satan. We found this mentioned in Re 2:9, " I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." Evidently these people were striving for the good will of the Romans. They were actually anti-christ in their persecutions of the sect who worshiped according to godliness. Paul mentioned the anti-christ as being present during his day. John must have also experienced this movement. Jesus gave great consolation in the words " behold, I will make them to come and worship before thy feet, and to know that I have loved thee." The Church at Philadelphia would be exalted in due time. " Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over." {Ps 23:5}— Eld. Charles Taylor

PBC: Rev 3:10

What a wonderful promise is given to these brethren (and us) because of the keeping of His words in the hour of temptation (trial, provocation, adversity) which shall come to them that dwell upon all the earth.— Eld. Charles Taylor

PBC: Rev 3:11

The hour will come quickly when they must withstand trials and tribulation. When that hour comes, He who walks among the candlesticks will fight for them. The open door which is set will be entered into by those who have a little strength. That little bit is enough! Hold it fast! Defend the crown which is yours against false teaching by false prophets. The time is at hand. They were encouraged by knowing the battle was not theirs. It was the Lord’s battle and He would fight for them.— Eld. Charles Taylor

PBC: Rev 3:12 - Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

" Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" {1Jo 5:5} He that sits as King upon the throne of His kingdom is the strength of those who are believers, the children of Abraham by faith. He never leaves us or forsakes us. He is Omnipresent! Paul wrote to the young man Timothy, " Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords." {1Ti 6:15} We view Him in Re 19:16, " And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." This One has overcome for us! He has been made a Pillar in the house of our God and in the city of our God. We being " in Him" are also pillars (supports) in this great city of our God. This city is not the " Old Jerusalem, " but it is called the " New Jerusalem." Those who dwell in the " New Jerusalem" have also a " New Name." They do not have the circumcision in the flesh made by hands; they have that circumcision which is of heart. " Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever." {Ps 23:6} It has been said truthfully that those who are faithful in the church are the supports of the church. Those who wander in and out cannot be depended upon to hold up the cause of Christ when the test comes.— Eld. Charles Taylor

PBC: Rev 3:13

May spiritual ears ever be turned toward Him who walks among the candlesticks. In the epistle of James we are told, " But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." {Jas 1:22-25} The church at Philadelphia was encouraged because their works had strengthened their spiritual muscles.— Eld. Charles Taylor

Haydock: Rev 3:7-13 - To the Angel of the church of Philadelphia // I have set before thee a door // He that // I will write upon him the name of my God

To the Angel of the church of Philadelphia. There were several towns of this name; here is understood that which was near Sardis, in Lydia. Here is no more than an admonition to persevere, to hold that which thou hast. Christ takes the title of the Holy One, and True One, who hath the key of David; i.e. being the son of David, and the promised Messias, hath the supreme power in the Church: who opens the gate of salvation, and no one shuts it against his elect. (Witham) ---

By the key in this place may be understood either the key of the Church, or of the kingdom of heaven. Jesus Christ has both, he opens and shuts the heavens by his infinite power. But in the Church on earth he has entrusted this key (his power) to his apostles and ministers; whatever is bound or loosened by them is ratified by him in the kingdom of his glory. (Calmet) ---

I have set before thee a door open, by giving thee graces to save thee, which no one shall be able to hinder, because thou hast of thyself little power or strength,[2] and hast kept my word, and not denied the faith. (Witham) ---

I have sent you to preach, and have given my blessing to your labours. You shall, notwithstanding all your adversaries, eventually succeed. St. Paul makes use of the same manner of expression (1 Corinthians xvi.) I see a great door is open to me, and at the same time many adversaries; and again, 2 Corinthians ii. and Colossians iv. On account of your little strength, your want of talents, eloquence, supernatural gifts, &c. I have not exposed you to great trial. Thus does the Almighty always proportion the trials he sends, and the temptations he permits in his servants, to the graces and strength he has given them. ---

Those who were neither Jews nor Christians, shall come and abjure at your feet their former errors, and shall evidently perceive that you are strengthened by me. (Calmet) ---

Christ also promises that he will make the false abandoned Jews subject to the bishop and his Church, and to won them to be the beloved and chosen people. God promises to preserve them in the hour or time of temptation and persecutions, which should happen to all the inhabitants of the earth. (Witham) ---

He here advertises him of the persecution which was about to take place, and by which he would try the fidelity of his servants. In ver. 12. he relates the triumph and everlasting beatitude of the martyrs. ---

He that overcomes, I will make him a pillar, &c. so as to stand firm against his enemies, and to be secure of his endless happiness. ---

I will write upon him the name of my God, a subscribed citizen of the celestial Jerusalem, with the new name of Jesus, the Saviour and Redeemer of mankind. He alludes to the custom of writing names upon pillars, palaces, &c. ---

From the words my God, the Socinians pretend that Christ is not the true God, as we may find in the disputes which Servetus had with Calvin. Calvin answered the Socinians, as all Catholics do, that Christ was both God and man: this and divers things were spoken of Christ as he was a man, but that many things in the Scriptures could not apply to him, unless he was also truly God. And by such places is clearly confuted the blasphemy and error of the Arians and Socinians. The argument concludes in the principles of the Catholics, who allow the authority of the Church in expounding the sense of the Scriptures; but the Calvinists, and all other pretended reformers, having shaken off that authority, and having allowed that the holy Scriptures are to be interpreted according to every man's private judgment or spirit, this set Calvin and Servetus, every Calvinist and Socinians, upon the same level. (Witham)

Haydock: Rev 3:8

[BIBLIOGRAPHY]

Virtutem, Greek: dunamin, strength.

Gill: Rev 3:7 - And to the angel of the church in Philadelphia write // these things saith he that is holy // he that is true // he that hath the key of David // He that openeth, and no man shutteth, and shutteth, and no man openeth

And to the angel of the church in Philadelphia write,.... Of the city of Philadelphia; see Gill on Rev 1:11; According to the Apostolical Constitutions ^m, one Demetrius was ordained bishop of this church by the Apostle John; but this is not to be depended on; nor is it known who this angel was: however, certain it is there was a church in this place in the "second" century, in the times of Ignatius, who wrote an epistle to it, and which then had a bishop or pastor over it, whom he mentions ⁿ, though not his name. And in the same century twelve Philadelphians suffered martyrdom at the same time Polycarp did ^o; and in the "third" century a church remained in this place; and also in the "fourth", since a bishop of this church was in the council at Nice; and in the "fifth" century, a presbyter of Philadelphia was in the synod at Ephesus under Celestine; and in the "sixth" century, a bishop of this place assisted at the fifth synod at Constantinople; and in the "eighth" century, Stephen, bishop of the church here, was in the Nicene synod ^p; and there are now very many that bear the name of Christians of the Greek Church in this place ^q. This church is an emblem of, and represents the church in that period of time, in which will be the spiritual reign of Christ. Its name signifies "brotherly love", which in this interval will be very remarkable; saints shall not envy, vex, and distress one another any more; they shall be one in the hand of the Lord, and among themselves. Love, which is now so cold, and so much wanting in our present Sardian church state, will be exceeding warm and fervent, and in its highest pitch in the Philadelphian state. The characters Christ here assumes point at the holiness of life, truth of doctrine, and purity of discipline, for which this church state will be distinguished: in this period of time an open door for the Gospel will be set; it will be preached in its power and purity, and; will be greatly succeeded; the fulness of the Gentiles will be brought in, and the Jews will be converted; hypocrites and formal professors will be discerned and detected; great honour and respect will be shown the church by all men; and this state will be an emblem and pledge of the new Jerusalem state, of which mention is made in this epistle, or the thousand years' personal reign of Christ with all his saints:

these things saith he that is holy; which character not only agrees with Christ, as God, who is the Holy One of Israel, and equally glorious in holiness as his Father, but as man; his nature was free from original sin; his life from any actual transgression; his doctrines were pure and holy, and so were all his works, and all his administrations in each of his offices: and, as Mediator, he is the cause and author of holiness to his people; they are sanctified in him, and have their sanctification from him, and are sanctified by him: this character he chooses now to take, because he was sending an epistle to such as were lovers of holiness, and famous for it, both internal and external; so that while he describes himself, he points at persons, the members of churches in this interval:

he that is true; truly God, and truly man: true and faithful in the discharge of his several offices, and in the trust reposed in him, both of the grace and persons of the saints, and in what he undertook to do for them: he is truth itself, the truth of types, promises, and prophecies; and the sum and substance of all the truths of the Gospel; and is therefore to be depended on in every prediction and promise; and this title of Christ may have some view to the truth of doctrine which shall, in this period, prevail, and to the faithfulness and integrity of his people to his cause and interest:

he that hath the key of David; mention is made of David, because he was a type of Christ; and because from him Christ came according to the flesh, and whose throne he was to sit upon, in a spiritual sense; and because, in this period of time, the Jews are to be converted, who will seek the Lord their God, and David their king: and by the key of David is meant the key of the house of David; that is, the church of Christ, of which David's house and family were a type: and this key is either the key of knowledge, or it is expressive of power and authority. Christ has the key of knowledge, he knows all the persons of his people, all their affairs, and what they do in his house, and how they behave there: he has the key of knowledge in the Scriptures, and gives it to his ministers. And it may also design his authority in his house and church, in fixing the ordinances of it, in bestowing gifts on men, and in dispensing the blessings of grace and goodness; this may have some regard to the pure discipline of this church, as well as to its light and knowledge in the doctrines of the Gospel. The Targum on Isa 22:22 interprets the key of the house of David, of שולטן, "the dominion" or "government of the house of David",

He that openeth, and no man shutteth, and shutteth, and no man openeth; he opens the Scriptures, which are shut to a natural man, as he did in his own personal ministry, when here on earth, and now by his Spirit; and none can shut them, either men or devils, or hinder the spread of light and knowledge by them: he opens the door of the Gospel, and gives an opportunity to preach it, and liberty of mind and expression to his ministers, and a door of utterance to them, and of entrance for it into the hearts of men, which none can shut, or hinder: he opens the door of the church, which is himself, and lets in his sheep into the sheepfold, into a Gospel church state, and the ordinances of it; and he opens the door of heaven by his blood and righteousness, and gives his people liberty and boldness to enter into the holiest of all, and brings many sons to glory in spite of all the opposition of men and devils: on the other hand, when he pleases, he shuts up the Scriptures, and the eyes of men from seeing what is in them; he shuts up the door of the Gospel, and forbids the preaching of it in this and that place; and the door of heaven will be shut by him at the last day, when all called to the marriage of the Lamb are entered, and there will be no opening. This shows the sovereignty, power, and authority of Christ, and which he will exercise in this church state, see Job 12:14. A like phrase is in the Talmud ^r, כיון שסוגר שוב אינו פותח, "when he shuts again, there is none that opens",

Gill: Rev 3:8 - I know thy works // behold, I have set before thee an open door, and no man can shut it // For thou hast a little strength // And hast kept my word // and hast not denied my name

I know thy works,.... Good works, of faith, love, and patience; and which lay much in preaching, professing, and maintaining the pure Gospel, and in acts of charity to one another; and which were done to some degree of perfection, and with great sincerity; since this church is not complained of, that her works were not perfect before God, as the former church is:

behold, I have set before thee an open door, and no man can shut it; or "which no man can shut", as read the Alexandrian copy, and others, the Complutensian edition, the Vulgate Latin, and all the Oriental versions. This "open door" may design an uncommon opportunity of preaching the Gospel; and a very great freedom of mind in the preachers of it, and great attention in the hearers, whose hearts will be opened to observe, receive, and embrace it; and a very large gathering in of souls to Christ, and his churches; much and frequent preaching of the word with great success, which it will not be in the power of any creature to stop or hinder: now will the abundance of the sea, the forces of the Gentiles flow in, and the nation of the Jews shall be born at once,

For thou hast a little strength; which is not to be understood of inward spiritual strength, for of this the church in this period will have a great deal, as well as of courage and fortitude of mind, but outward power and authority: some great men, and princes of the earth, will come into the churches of Christ, even kings will come to the brightness of her rising; for now will all those prophesies have their accomplishment, which respect the secular grandeur of the church, with regard to its numbers, power, and riches; see Isa 49:18.

And hast kept my word; both the commands and ordinances of Christ in practice, and that in their primitive purity, as they were delivered by Christ and his apostles, particularly baptism and the Lord's supper; which have been, one or other of them, or both, most sadly corrupted in all the periods of the churches hitherto, excepting the apostolical one, but will now be restored to their pristine purity and glory; and also the doctrines of the Gospel, which will be kept, not in memory only, but in the heart and life; they will be publicly and openly preached, professed, and defended:

and hast not denied my name: Christ himself, his doctrine respecting his person, office, and grace, neither in words, nor in works, but both ways confessed and owned it.

Gill: Rev 3:9 - Behold, I will make them of the synagogue of Satan // which say they are Jews, and are not, but do lie // behold, I will make them to come and worship before thy feet // and to know that I have loved thee

Behold, I will make them of the synagogue of Satan,.... Which may be understood either of the Papists, the followers of the man of sin, whose coming was after the working of Satan, and whose doctrines are the doctrines of devils, many of whom will now be converted, and brought to the true church; or rather of the Jews, who had, and have, and will have till this time, their synagogues for religious worship in their way; but they are no other than synagogues of Satan; the men that assemble in them are of their father the devil, and do his works, and will do them:

which say they are Jews, and are not, but do lie; they are Jews by name and nation; they are. Jews outwardly, but not inwardly and spiritually, Rom 2:28; they are carnal wicked men, under the influence of Satan, though they pretend to be religious men, and worshippers of God:

behold, I will make them to come and worship before thy feet; the conversion of the Jews is here intended. The worship here spoken of is not either a religious or civil worship of the church, for the church is not the object of worship; only before whom, and at whose feet, this worship shall be given to God in the most humble and hearty manner: the sense is, that the convinced and converted Jews shall come to the church, and in the most lowly and contrite manner acknowledge their former blindness, furious zeal, and violent hatred of the Christians, and shall profess their faith in Christ; shall join themselves to the church, and partake of the ordinances of the Gospel with them; and shall worship God and Jesus Christ, their Lord and King, in their presence, and at their feet:

and to know that I have loved thee; the Gentile church, and the members of it, in assuming human nature, and dying for, and redeeming them, as well as the Jews; in sending his Gospel to them, and calling them by his grace, and planting them into Gospel churches; giving them a place, and a name in his house, better than that of sons and daughters.

Gill: Rev 3:10 - Because thou hast kept the word of my patience // I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth

Because thou hast kept the word of my patience,.... The Gospel; so called because it gives an account of the patience of Christ, in the midst of all his outward meanness and humiliation; and because it is a means of implanting and increasing the grace of patience, which God is the efficient cause of, and Christ is the example of; that patience, which bears a resemblance to his, in enduring afflictions, reproaches, persecutions, desertions, and temptations, and in waiting for his kingdom and glory; and because both the preachers and professors of the word have need of patience, and should exercise it in like manner as Christ did. This word, the churches, in the Philadelphian state, will keep pure and incorrupt, and observe the ordinances of it according to the directions given in it; and will believe the promise of Christ's personal coming, and patiently wait for it: wherefore, Christ promises as follows,

I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth; this hour seems to refer not to any of the vials which will be poured out on the antichristian states, but to some affliction and distress which will befall the reformed churches, and will light upon the outward court worshippers among them It seems to be the last struggle of the beast of Rome, and to denote some violent and sharp persecution, such as what Daniel mentions, that never was before nor since; but it will be but short, but one hour, the twenty fourth part of a prophetical day or year, perhaps about a fortnight; yet it will be very extensive; it will reach all the world, the whole Roman empire, and all that dwell upon the earth, that are called by the name of Christians, and will try them, whether they are so or not; Christ will now have his fan in his hand, and purge his floor of all his formal professors and hypocrites; and it will be known who are his true churches, and pure members; and these he will keep close to himself, and preserve safe amidst all the distress and confusion the world will be in. This cannot refer to the bloody persecutions under the Roman emperors, for from those the church at Philadelphia was not preserved. We read ^s of twelve members of it that suffered with Polycarp,

Gill: Rev 3:11 - Behold, I come quickly // hold that fast which thou hast // that no man take thy crown

Behold, I come quickly,.... To bring on this hour of temptation on the reformed churches, which will be at the beginning of this period; to help and deliver, save and preserve the truly godly among them; to destroy antichrist, and introduce the latter day glory:

hold that fast which thou hast; either her grace in the exercise of it, as her faith, patience, &c. or rather the doctrines of the Gospel, and the ordinances of it, which she had received, as delivered by Christ and his apostles: and which she had held in the truth and purity of them, and is now exhorted to hold them fast, since this hour of temptation would be a trying time to her faith, patience, integrity, and constancy:

that no man take thy crown; not eternal happiness, called a crown of life, glory, and righteousness, and which was prepared for her, and promised to her, and would be certainly given her; nor was there any danger of another's taking it from her; not but that exhortations of this kind to the saints are necessary, with respect to that, to excite to diligence, care, and watchfulness; and are no ways contrary to their final perseverance, and certain salvation, but are means thereof: but either her honour for her faith and faithfulness, for her integrity, sincerity, and purity, is here meant; or the glorious things which were spoken of this church state, and to be accomplished in it, Psa 87:3; see Isa 60:1.

Gill: Rev 3:12 - He that overcometh // will I make a pillar in the temple of my God // and he shall go no more out // And I will write upon him the name of my God // and the name of the city of my God; which is new Jerusalem // which cometh down out of heaven, from my God // And I will write upon him my new name

He that overcometh,.... In the hour of temptation, in this period of time; that stands his ground then, sustains the shock of the beast, with courage and intrepidity, and overcomes him:

will I make a pillar in the temple of my God; by which is meant not the church triumphant, though such will have a place, and an abiding one there; but the church militant, so called in allusion to the temple at Jerusalem, for its author, matter, situation, strength, solidity, magnificence, and stateliness, and for its holiness; and may be said to be the temple of God, because it is of his building, and is the place where he dwells, and is worshipped; and the temple of Christ's God, as he is man and Mediator, through whom all worship is given to God in it; and those who are overcomers by the grace and strength of Christ are made pillars by him here, in allusion to the two pillars, Jachin and Boaz, in Solomon's temple; that is, they become very ornamental in the church, they are made honourable members of it; they come in at the right door into it, and fill up their places, and all relative duties in it, and walk becoming their profession; and, like pillars, are a support to it, to the interest of the church, the truths of the Gospel, and to weak and poor saints; and, as pillars, they are upright in heart and conversation, and are steady, firm, and constant:

and he shall go no more out; out of the church, the temple of the Lord, but shall abide in it unto death: it is a promise of perseverance both in the grace of God, and in a profession of religion; there shall not be such instances of apostasy as now,

And I will write upon him the name of my God; in allusion to inscriptions of names on pillars; the sense is, that it should be manifest that such are interested in God, as their covenant God and Father, in like manner as he is the God and Father of Christ; and this should be as plain and as evident as an inscription on a pillar, or as if it was written upon their foreheads, as the high priest had on his forehead written, "holiness to the Lord"; and indeed it will be by their holiness that it will so clearly appear that God is their covenant God; for in this church state, or spiritual reign of Christ, holiness unto the Lord shall be upon the bells of the horses:

and the name of the city of my God; which is new Jerusalem, in allusion to "Jehovah Shammah"; meaning the Gospel church in the latter day glory; and the sense is, that such shall be manifestly citizens of this city, in this new and glorious state of the church, and shall enjoy all the privileges of it, which at this time especially will be many and great. This will not be the new Jerusalem church state, or the thousand years' reign of Christ in person, for in that there will be no temple, as in this; but it will have the name, and some appearance of it; it will bear some resemblance to it, and be a pledge of it:

which cometh down out of heaven, from my God; as it is before called new Jerusalem, in distinction from the old, so here it is said to come down from heaven, or to be the heavenly Jerusalem, in distinction from the earthly one. The inhabitants of it will be born from above, and be called with an heavenly calling, and their conversation will be in heaven, and all the glory of this church will come from God,

And I will write upon him my new name; either the name of "Jehovah" our righteousness; or rather the name of King of kings, and Lord of lords, Rev 19:16; which Christ will now acquire, or at least this will now be made more manifest upon the destruction of antichrist, in this church state; in which conquest he will make all his people sharers, and they shall now more openly appear to be kings, and to reign with him in his spiritual kingdom.

Gill: Rev 3:13 - He that hath an ear, let him hear

He that hath an ear, let him hear,.... See Gill on Rev 2:7.