Revelation 3 7 13 commentary

REVELATIO 3 7-13 COMME TARY
EDITED BY GLE PEASE
To the Church in Philadelphia
7 “To the angel of the church in Philadelphia
write:These are the words of him who is holy and
true, who holds the key of David. What he opens
no one can shut, and what he shuts no one can
open.
1. “Jesus is Lord of the Lamp stands and the Keeper of the Keys.
Historical background:
The city was founded in the 2nd century BC by a man named Eumenes, who
names it after is beloved brother, Attalus II Philadelphus, king of Pergamum.
The name of the city means "brotherly love".
Geographical background:
The site of the ancient city is occupied by the modern city Alasehir, Turkey.
It is 95 miles southeast of Sardis, in the valley of the Cogamus river, near the pass that
carries the main trade route into central Asia Minor.
It was kind of a "cultural frontier outpost".
The original purpose of the city was to spread Greek language, culture, and
manners throughout Asia.
It's success was in that the Lydian language ceased to be used by 20 A.D., being replaced
by Greek.
HOLY A D TRUE
I feel this is a picture of Jesus, as our High Priests, moving among His churches in the
Holy Place of heaven, just as the priests ministered in the tabernacle and the temple.
AUTHOR UNKNOWN
1B. BAR ES, "And to the angel of the church in Philadelphia - See the notes on
Rev_1:20.
These things saith he that is holy - This refers undoubtedly to the Lord Jesus. The
appellation holy, or the holy one, is one that befits him, and is not infrequently given to
him in the New Testament, Luk_1:35; Act_2:27; Act_3:14. It is not only an appellation
appropriate to the Saviour, but well adapted to be employed when he is addressing the

churches. Our impression of what is said to us will often depend much on our idea of the
character of him who addresses us, and solemnity and thoughtfulness always become us
when we are addressed by a holy Redeemer.
He that is true - Another characteristic of the Saviour well suited to be referred to
when he addresses people. It is a characteristic often ascribed to him in the New
Testament (Joh_1:9, Joh_1:14, Joh_1:17; Joh_8:40, Joh_8:45; Joh_14:6; Joh_18:37;
1Jo_5:20), and one which is eminently adapted to impress the mind with solemn
thought in view of the fact that he is to pronounce on our character, and to determine our
destiny.
He that hath the key of David - This expression is manifestly taken from
Isa_22:22, “And the key of the house of David will I lay upon his shoulder.” See the
passage explained in the notes on that place. As used by Isaiah, the phrase is applied to
Eliakim; and it is not to be inferred, because the language here is applied to the Lord
Jesus, that originally it had any such reference. “The application of the same terms,” says
Prof. Alexander on Isa_22:22, “to Peter Mat_16:19, and to Christ himself Rev_3:7, does
not prove that they here refer to either, or that Eliakim was a type of Christ, but merely
that the same words admit of different applications.” The language is what properly
denotes authority or control - as when one has the key of a house, and has unlimited
access to it; and the meaning here is, that as David is represented as the king of Israel
residing in a palace, so he who had the key to that palace had regal authority.
He that openeth, and no man shutteth, ... - He has free and unrestrained access
to the house; the power of admitting anyone, or of excluding anyone. Applied here to the
Saviour, as king in Zion, this means that in his kingdom he has the absolute control in
regard to tire admission or exclusion of anyone. He can prescribe the terms; he can invite
whom he chooses; he can exclude those whom he judges should not be admitted. A
reference to this absolute control was every way proper when he was addressing a
church, and is every way proper for us to reflect on when we think of the subject of our
personal salvation.
2. CLARKE, "He that is holy - In whom holiness essentially dwells, and from whom
all holiness is derived.
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.
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.

3. GILL, "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 openethHe that openeth, and no man shutteth, and shutteth, and no man openethHe that openeth, and no man shutteth, and shutteth, and no man openethHe 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), ‫פותח‬ ‫אינו‬ ‫שוב‬ ‫שסוגר‬ ‫,כיון‬
"when he shuts again, there is none that opens",
4. HE RY, "We have now come to the sixth letter, sent to one of the Asian churches,
where observe,
I. The inscription, showing,
1. For whom it was more immediately designed: The angel of the church of
Philadelphia; this also was a city in Asia Minor, seated upon the borders of Mysia and
Lydia, and had its name from that brotherly love for which it was eminent. We can
hardly suppose that this name was given to it after it received the Christian religion, and
that it was so called from that Christian affection that all believers have, and should have,
one for another, as the children of one Father and the brethren of Christ; but rather that
it was its ancient name, on account of the love and kindness which the citizens had and
showed to each other as a civil fraternity. This was an excellent spirit, and, when
sanctified by the grace of the gospel, would render them an excellent church, as indeed
they were, for here is no one fault found with this church, and yet, doubtless, there were

faults in it of common infirmity; but love covers such faults.
2. By whom this letter was signed; even by the same Jesus who is alone the universal
head of all the churches; and here observe by what title he chooses to represent himself
to this church: He that is holy, he that is true, he that hath the key of David, etc. You
have his personal character: He that is holy and he that is true, holy in his nature, and
therefore he cannot but be true to his word, for he hath spoken in his holiness; and you
have also his political character: He hath the key of David, he openeth, and no man
shutteth; he hath the key of the house of David, the key of government and authority in
and over the church. Observe, (1.) The acts of his government. [1.] He opens. He opens a
door of opportunity to his churches; he opens a door of utterance to his ministers; he
opens a door of entrance, opens the heart; he opens a door of admission into the visible
church, laying down the terms of communion; and he opens the door of admission into
the church triumphant, according to the terms of salvation fixed by him. [2.] He shuts
the door. When he pleases, he shuts the door of opportunity and the door of utterance,
and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of
church-fellowship against unbelievers and profane persons; and he shuts the door of
heaven against the foolish virgins who have slept away their day of grace, and against the
workers of iniquity, how vain and confident soever they may be. (2.) The way and
manner in which he performs these acts, and that is absolute sovereignty, independent
upon the will of men, and irresistible by the power of men: He openeth, and no man
shutteth; he shutteth, and no man openeth; he works to will and to do, and, when he
works, none can hinder. These were proper characters for him, when speaking to a
church that had endeavoured to be conformed to Christ in holiness and truth, and that
had enjoyed a wide door of liberty and opportunity under his care and government.
5. JAMISO , "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.
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).
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).
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, Luk_1:33), “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 (Act_10:1-48;
Act_11:17, Act_11:18; 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).
shutteth — So Vulgate and Syriac Versions read. But the four oldest manuscripts
read, “shall shut”; so Coptic Version and Origen.
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.
6. PULPIT, "The epistle to the Church at Philadelphia. The circuit continues in the same
direction. Philadelphia lies about thirty miles south-east of Sardis, on the road to Laodicea. It is said
to owe its name to Attalus Philadelphus, King of Pergamum, B.C. 159-138. But it is by no means
certain that he was the founder. A trustworthy tradition as to its Egyptian origin points
to PtolemyPhiladelphus, who had estates in Asia Minor (Theocr., 17.88). Lying at the western edge
of a district whose highly volcanic character earned it the name of Phrygia Catacecaumene,
Philadelphia was constantly suffering from earthquakes (cf. Rev_3:12). It was destroyed along with
Sardis in the catastrophe of A.D. 17 (Tac., 'Ann.,' 2.47). But the advantages of its position,
commanding the way to the pass between the Hermus valley and the Maeander valley, and the
richness of its vine produce (Virgil, 'Georg.,' 2.98), seem to have induced the inhabitants to cling to
the site. The coins of Philadelphia often have the head either of Bacchus or a Bacchante on one
side; and it is a known fact that volcanic soil is specially favourable to vine growing. Yet in Roman
times it was not equal to Ephesus or even Laodicea; and for law courts its citizens had to go to
Sardis. Nevertheless, it has outlived all these three, and still continues on the same site, and
perhaps within the same walls, as of old. At the close of the fourteenth century it was the last
Byzantine city to surrender to the Turks, and, when it did succumb, made better terms than any of
the others. To this day it retains the privilege of free Christian worship, with the use of bells for
service, and processions in public—a thing allowed by the Turks in no other inland city of Asia
Minor. It has a bishop and a dozen churches, and it is said that about a third of its fifteen thousand
inhabitants are Christian. Its modern Turkish name is Allah Shehr, "the city of God," or, as others
write and render it, Ala Shehr, "the striped city." In any case the coincidence with "the name of the
city of my God" (Rev_3:12) is purely accidental. (For an eloquent account of Philadelphia, see
Gibbon, 'Decline and Fall,' Revelation 64.)
It is doubtful whether there are any local allusions in the epistle; but some have fancied that "thou
hast a little power" (Rev_3:8) and "a pillar in the temple" (Rev_3:12) are such (see notes in each
place). The name of "Little Athens," which Philadelphia sometimes bore, on account of its numerous
temples and festivals (Act_17:16, Act_17:22), shows that the little Christian community would have
to contend with a specially vigorous form of heathenism. It had also to contend with a colony of
hostile Jews, which was no doubt largely augmented after the destruction of Jerusalem, when
fugitive Jews came to "worship before the feet" of the Philadelphian Church (Rev_3:9). Hence the
epistle of Ignatius to the Philadelphians treats of Judaism as one of their chief dangers (c. 6., 8., 9.).
There were men among them who questioned the authority of Gospels and Epistles, and admitted
only the Old Testament Scriptures ( τὰ ἀρχεῖα ) as binding. Some had tried to lead even Ignatius

himself astray (7.). Altogether his epistle gives a less happy picture of the Philadelphians than that
which we have here, where (as in the epistle to the Church at Smyrna) the Philadelphian Church
receives unmixed praise. Whether the large proportion of Old Testament language and imagery
which is found in this epistle has any connexion with the Jewish colony in Philadelphia is uncertain.
Perhaps most of the Christians had been originally Jews.
Rev_3:7
He that is holy, he that is true. It is doubtful which of these two clauses should precede:
authorities are somewhat evenly balanced. Christ, the Speaker, here claims to be "the Holy One" ( ἁ
ἅγιος ), and therefore God (Rev_6:10; comp. Rev_4:8; Joh_17:11). In the Old Testament "the Holy
One" is a frequent name of God, especially
in Isa_1:4; Isa_5:19, Isa_5:24; Isa_10:7,Isa_10:20; Isa_12:6, etc.; Job_6:10; Jer_1:1-
19 :29; Jer_51:5; Eze_39:7; Hos_11:9; Hab_3:3, etc. The word does not occur in Homer or Hesiod,
nor in the Greek tragedians, but is very frequent in the LXX. and the New Testament. Its radical
meaning is separation. The two epithets "holy" and "true" must not be merged in one as "the truly
holy." The "True One" has a very distinct meaning of its own. Note that the adjective used
is ἀληθινός , not ἀληθής . Ἀληθής , verax, is "true" as opposed to "lying;" ἀληθινός , verus, is "true"
as opposed to "spurious," "unreal," "imperfect." Christ is "the True One" as opposed to the false
gods of the heathen; they are spurious gods. Both adjectives, and especially ἀληθινός , are
characteristic of St. John. The latter serves to bind together Gospel, Epistle, and Apocalypse. It
occurs nine times in the Gospel, four times in the First Epistle, and ten times in the Apocalypse;
twenty-three times in all; in the rest of the New Testament only five times. It is the word used
of "the true Light" (Joh_1:9; 1Jn_2:8 ); "the true Bread" (Joh_6:32), and "the true Vine" (Joh_15:1).
Applied to God, we find it in Joh_7:29; Joh_17:3; 1Jn_5:20. He that hath the key of David. Observe
that none of these titles come from the opening vision in Rev_1:1-20., although by no means all the
material there found (Rev_1:13-16) has been already used. The source of the present appellation is
obviously Isa_22:20-22; but it is worth noting that Isa_22:20 has much that is parallel to the unused
material in Rev_1:18; so that the opening vision would seem to direct us, as this passage certainly
does, to Eliakim as a type of Christ. As Trench observes, Isaiah foretells the promotion of Eliakim
"with an emphasis and fulness" which would surprise us if we did not see in it not merely the
description of "a revolution in the royal palace" of Judah, but "the type of something immeasurably
greater." Shebna, whose name shows him to have been a foreigner, had misused his dignity and
power as steward or controller of the royal house—an office analogous to that held by Joseph under
Pharaoh and by our prime minister. For this he was degraded to the inferior office of royal scribe or
secretary (Isa_36:3; Isa_37:2), while Eliakim was made "mayor of the palace" in his room.
The παστοφόριον of the LXX. and praepositus templi of the Vulgate would lead us to suppose that
Eliakim's office was sacerdotal; but this is certainly a mistake. Luther'sHofmeister is much nearer
the mark. A key would not be an appropriate symbol of a priestly office. In possessing "the key of
the house of David," Eliakim had control over the house of David. Therefore in this passage Christ
claims the control of that of which the house of David was a type. He is Regent in the kingdom of
God. He that openeth, and none shall shut, and shutteth, and none openeth. The various
readings here are numerous, but not of much moment: "shall shut" is much better attested than
"shutteth" in the first half "The keys of the kingdom of heaven" (Mat_16:19) are not to be
confounded with "the key of knowledge" (Luk_11:52). They belong to Christ, but have been
committed to his Church, but not unreservedly. "He still retains the highest administration in his own
hands" (Trench): and if the Church errs in binding or loosing, he cancels the judgment. The Church
may open where Christ will shut, and shut where Christ will open. He alone openeth so that none
shall strut, and shutteth so that none can open.
7. BARCLAY, “PHILADELPHIA, CITY OF PRAISE
Philadelphia was the youngest of all the seven cities. It was founded by colonists from Pergamum

under the reign of Attalus the Second, who ruled in Pergamum from 159 to 138 B.C. Philadelphos
(GSN5361) is the Greek for one who loves his brother. Such was the love of Attalus for his
brother Eumenes that he was called Philadelphos, and it was after him that Philadelphia was
named.
It was founded for a special purpose. It was situated where the borders of Mysia, Lydia and
Phrygia met. But it was not as a garrison town that Philadelphia was founded, for there was little
danger there. It was founded with the deliberate intention that it might be a missionary of Greek
culture and language to Lydia and Phrygia; and so well did it do its work that by A.D. 19 the
Lydians had forgotten their own language and were all but Greeks. Ramsay says of Philadelphia
that it was "the centre for the diffusion of Greek language and Greek letters in a peaceful land and
by peaceful means." That is what the Risen Christ means when he speaks of the open door that
is set before Philadelphia. Three centuries before, Philadelphia had been given an open door to
spread Greek ideas in the lands beyond; and now there has come to it another great missionary
opportunity, to carry to men who never knew it the message of the love of Jesus Christ.
Philadelphia had a great characteristic which has left its mark upon this letter. It was on the edge
of a great plain called the Katakekaumene (GSN2618), which means the Burned Land. The
Katakekaumene was a great volcanic plain bearing the marks of the lava and the ashes of
volcanoes then extinct. Such land is fertile; and Philadelphia was the centre of a great grape-
growing area and a famous producer of wines. But that situation had its perils, and these perils
had left their mark more deeply on Philadelphia than on any other city. In A.D. 17 there came a
great earthquake which destroyed Sardis and ten other cities. In Philadelphia the tremors went on
for years; Strabo describes it as a "city full of earthquakes."
It often happens that, when a great earthquake comes, people meet it with courage and self-
possession, but ever. recurring minor shocks drive them to sheer panic. That is what happened in
Philadelphia. Strabo describes the scene. Shocks were an everyday occurrence. Gaping cracks
appeared in the walls of the houses. Now one part of the city was in ruins, now another. Most of
the population lived outside the city in huts and feared even to go on the city streets lest they
should be killed by failing masonry. Those who still dared to live in the city were reckoned mad;
they spent their time shoring up the shaking buildings and every now and then fleeing to the open
spaces for safety. These terrible days in Philadelphia were never wholly forgotten, and people in
it ever waited subconsciously for the ominous tremors of the ground, ready to flee for their lives to
the open spaces. People in Philadelphia well knew what security lay in a promise that "they would
go out no more."
But there is more of Philadelphia's history than that in this letter. When this earthquake
devastated it, Tiberius was as generous to Philadelphia as he had been to Sardis. In gratitude it
changed its name to Neocaesarea--the New City of Caesar. In the time of Vespasian Philadelphia
was in gratitude to change its name again to Flavia, for Flavius was the Emperor's family name. It
is true that neither of these new names lasted and "Philadelphia" was restored. But the people of
Philadelphia well knew what it was to receive "a new name."
Of all the cities Philadelphia receives the greatest praise and it was to show that it deserved it.
In later days it became a very great city. When the Turks and Mohammedanism flooded across
Asia Minor and every other town had fallen, Philadelphia stood erect. For centuries it was a free
Greek Christian city amidst a pagan people. It was the last bastion of Asian Christianity. It was
not till midway through the fourteenth century that it fell; and to this day there is a Christian bishop
and a thousand Christians in it. With the exception of Smyrna the other Churches are in ruins but
Philadelphia still holds aloft the banner of the Christian faith.
PHILADELPHIA, TITLES AND CLAIMS
Rev. 3:7-13 (continued)

In the introduction to this letter the Risen Christ is called by three great titles, each of which
implies a tremendous claim.
(i) He is he who is holy. Holy is the description of God himself "Holy, holy, holy is the Lord of
hosts," was the song of the seraphs which Isaiah heard (Isa.6:3). "To whom then will you
compare me, that I should be like him? says the Holy One" (Isa.40:25). "I am the Lord, your Holy
One, the creator of Israel, your King" (Isa.43:15). All through the Old Testament God is the Holy
One; and now that title is given to the Risen Christ. We must remember that holy (hagios,
GSN0040) means different, separate from. God is holy because he is different from men; he has
that quality of being which belongs to him alone. To say that Jesus Christ is holy is to say that he
shares the being of God.
(ii) He is he who is true. In Greek there are two words for true. There is alethes (GSN0227), which
means "true" in the sense that a true statement is different from a false statement. There is
alethinos (GSN0228), which means "real" as opposed to that which is "unreal." It is the second of
these words which is used here. In Jesus is reality. When we are confronted with him, we are
confronted with no shadowy outline of the truth but with the truth itself.
(iii) He is he who has the key of David, who opens and no man will shut, who shuts and no man
opens. We may first note that the key is the symbol of authority. Here is the picture of Jesus
Christ as the one who has the final authority which no one can question.
Behind this there is an Old Testament picture. Hezekiah had a faithful steward called Eliakim,
who was over all his house and who alone could admit to the presence of the king. Isaiah heard
God say of this faithful Eliakim: "and I will place on his shoulder the key of the house of David; he
shall open, and none shall shut; and he shall shut, and none shall open" (Isa.22:22). It is this
picture which is in John's mind. Jesus alone has authority to admit to the new Jerusalem, the new
city of David. As the Te Deum has it: "Thou didst open the kingdom of Heaven to all believers."
He is the new and living way into the presence of God.
PHILADELPHIA, THE OPEN DOOR
In Rev. 3:8-9 there is a problem of punctuation. In the early Greek manuscripts there was no
punctuation at all. The problem is that the words "because you have a little strength, and because
you have kept my word, and have not denied my name," can go equally well with what precedes
them or with what follows. They may express either the reason why the door stands open before
the Christians of Philadelphia or the reason why they will be given those who belong to the
synagogue of Satan. We have taken them with the words which precede them.
It is the great promise of the Risen Christ that he has set before the Christians of Philadelphia an
open door which no man can ever shut. What is the meaning of this open door?
(i) It may be the door of missionary opportunity. Writing to the Corinthians of the work which lies
ahead of him, Paul says: "For a wide door for effective work has opened to me" (1Cor.16:9).
When he came to Troas, a door was opened to him by the Lord (2Cor.2:12). He asks the
Colossians to pray that a door of utterance may be opened for him (Col.4:3). When he came back
to Antioch he told how God had opened the door of faith to the Gentiles (Ac.14:27).
This meaning is particularly appropriate for Philadelphia. We have seen how it was a border town,
standing where the boundaries of Lydia, Mysia and Phrygia met, and founded to be a missionary
of Greek language and culture to the barbarous peoples beyond. It was on the road of the
imperial postal service, which left the coast at Troas, came to Philadelphia via Pergamum,
Thyatira and Sardis, and joined the great road out to Phrygia. The armies of Caesar travelled that

road; the caravans of the merchant-men travelled it; and now it was beckoning the missionaries
of Christ.
Two things emerge here. (a) There is a door of missionary opportunity before every man and he
need not go overseas to find it. Within the home, within the circle in which we move, within the
parish in which we reside, there are those to be won for Christ. To use that door of opportunity is
at once our privilege and our responsibility. (b) In the way of Christ the reward of work well done
is more work to do. Philadelphia had proved faithful and the reward for her fidelity was still more
work to do for Christ.
(ii) It has been suggested that the door which is set before the Philadelphians is none other than
Jesus himself. "I am the door," said Jesus (Jn.10:7,9).
(iii) It has been suggested that the door is the door to the Messianic community. With Jesus
Christ the new kingdom of David was inaugurated; and, just as in the ancient kingdom Eliakim
had the keys to admit to the royal presence, so Jesus is the door to admit to the kingdom of God.
(iv) Apart from all these things, for any man the door of prayer is always open. That is a door
which no man can ever shut and it is one which Jesus opened when he assured men of the
seeking love of God the Father.
PHILADELPHIA, INHERITORS OF THE PROMISE
In Rev. 3:9 the promise of the Risen Christ is that some day the Jews who slander the Christians
will kneel before them. This is an echo of an expectation of the Jews which finds frequent
expression in the Old Testament.
This was that in the new age, all nations would do humble homage to the Jews. This promise
recurs again and again in Isaiah. "The sons of those who oppressed you shall come bending low
to you; and all who despised you shall bow down at your feet" (Isa.60:14). "The wealth of Egypt
and the merchandise of Ethiopia and the Sabeans, men of stature, shall come over to you and be
yours, they shall follow yon; they shall come over in chains and bow down to you" (Isa.45:14).
"Kings shall be your foster fathers, and their queens your nursing mothers; with their faces to the
ground they shall bow down to you, and lick the dust of your feet" (Isa.49:23). Zechariah has a
vision of the day when all men of all nations and languages shall turn to Jerusalem, "they shall
take hold of the robe of a Jew, saying, `Let us go with you, for we have heard that God is with
you"' (Zech.8:22-23).
It was the Christian belief that the Jewish nation had lost its place in the plan of God and that that
place had passed to the Church. A Jew in God's sense of the term was not one who could claim
racial descent from Abraham but one of any nation who had made the same venture of faith as
he had (Rom.9:6-9). The Church was the Israel of God (Gal.6:16). It was, therefore, now true that
all the promises which had been made to Israel had been inherited by the Church. It was to her
that one day all men would humbly make their submission. This promise is a reversal of all that
the Jews had expected; they had expected that all nations would kneel before them; but the day
was to come when they with all nations would kneel before Christ.
That is what the Philadelphian Church would see, at least in its beginnings, if its members were
faithful. Up until now they had been faithful. In the sentence, "You have kept my word, and have
not denied my name," both the verbs are in the aorist tense, which describes one definite act in
past time; and the implication is that there had been some time of trial out of which the
Philadelphian Church had emerged triumphantly true. They may have only a little strength; their
resources may be small; but, if they are faithful, they will see the dawn of the triumph of Christ.

Though few and small and weak your bands, Strong in your Captain's strength, Go to the
conquest of all lands; All must be his at length.
That which must keep a Christian faithful is the vision of a world for Christ, for the coming of such
a world depends on the fidelity of the individual Christian.
PHILADELPHIA, THOSE WHO KEEP ARE KEPT
It is the promise of the Risen Christ that he who keeps will be kept. "You have kept my
commandment," he says, "therefore, I will keep you." Loyalty has its sure reward. In Rev. 3:10 in
the Greek the phrase my command to endure is highly concentrated. Literally, it is the word of my
endurance. The real meaning is that the promise is to those who have practised the same kind of
endurance as Jesus displayed in his earthly life.
When we are called upon to show endurance, the endurance of Jesus Christ supplies us with
three things. First, it supplies us with an example. Second, it supplies us with an inspiration. We
must walk looking to him, who for the joy that was set before him endured the cross despising the
shame (Heb.12:1-2). Third the endurance of Jesus Christ is the guarantee of his sympathy with
us when we are called upon to endure. "Because he himself has suffered and been tempted he is
able to help those who are tempted" (Heb.2:18).
In Rev. 3:10 we are back again amidst beliefs which are characteristically Jewish. As we have so
often seen, the Jews divided time into two ages, the present age which is wholly bad, and the age
to come, which is wholly good with in between the terrible time of destruction when judgment will
fall upon the world. It is to that terrible time that John refers. Even when time comes to an end,
and the world as we know it ceases to exist, he who is faithful to Christ will still be said in his
keeping.
PHILADELPHIA, PROMISE AND WARNING
In Rev. 3:11 there is promise and warning combined.
The Risen Christ tells them that he is coming quickly. It has been said that in the New Testament
the Coming of Christ is continually used for two purposes.
(i) It is used as a warning to the heedless. Jesus himself tells of the wicked servant, who took
advantage of his master's absence to conduct himself evilly and to whom the master made a
sudden return that brought judgment. (Matt.24:48-51). Paul warns the Thessalonians of the
terrible fate which awaits the disobedient and the unbelieving when the Lord Jesus shall be
revealed from heaven and shall take swift and final vengeance on his enemies (2Th.1:7-9). Peter
warns his people that they will give account for their deeds to him who comes to judge the living
and the dead (1Pet.4:5).
(ii) It is used as a comfort to the oppressed. James urges patient endurance on his people
because the coming of the Lord is drawing near (Jas.5:8); soon their distresses will be at an end.
The writer to the Hebrews urges patience, for soon he that shall come will come (Heb.10:37).
In the New Testament men used the idea of the Coming of Christ as a warning to the heedless
and as a comfort to the oppressed. It is quite true that, in the literal sense, Jesus Christ did not
come back to those who were so warned and exhorted. But no man knows when etemity will
invade his life and God will bid him rise and come; and that must warn the careless to prepare to
meet his God and cheer the oppressed with the thought of the coming glory of the faithful soul.

There is another warning here. The Risen Christ bids the Philadelphians hold to what they have,
that no one may take their crown (Rev. 3:11). It is not a question of someone stealing their crown
but of God taking it from them and giving it to someone else, because they were not worthy to
wear it. Trench makes a list of people in the Bible who lost their place to someone else because
they had shown that they were not fit to hold it. Esau lost his place to Jacob (Gen.25:34;
Gen.27:36). Reuben, unstable as water, lost his place to Judah (Gen.49:4,8). Saul lost his place
to David (1Sam.16:1, 1Sam.16:13). Shebna lost his place to Eliakim (Isa.22:15-25). Joab and
Abiathar lost their places to Benaiah and Zadok (1Kgs.2:25). Judas lost his place to Matthias
(Ac.1:25-26). The Jews lost their place to the Gentiles (Rom.11:11).
There is tragedy here. It sometimes happens that a man is given a task to do and goes towards it
with the highest hopes; but it begins to be seen that he is too small for the task and he is removed
from the task and it is given to someone else. That can happen with the tasks of God. God has a
task for every man; but it may be that the man proves himself unfit for the task and it is given to
another.
It is blessedly true that even out of failure a man can redeem himself--but only if he casts himself
upon the grace of Jesus Christ.
PHILADELPHIA, MANY PROMISES
In Rev. 3:12 we come to the promises of the Risen Christ to those who are faithful. They are
many and most would paint pictures which would be vivid and real to the people of Philadelphia.
(i) The faithful Christian will be a pillar in the Temple of God. A pillar of the Church is a great and
honoured support. Peter and James and John were the pillars of the early church in Jerusalem
(Gal.2:9). Abraham, said the Jewish Rabbis, was the pillar of the world.
(ii) The faithful Christian will go out no more. There may be something of two meanings here.
(a) This may be a promise of security. We have seen how for years Philadelphia was terrorized
by recurring earthquakes of the earth and how, when such times came, its citizens fled into the
open country to escape and, when the tremors ended, came uncertainly back. Life was lived in an
atmosphere of insecurity. There is for the faithful Christian the promise of a settled serenity in the
peace which Jesus Christ can give.
(b) Some scholars think that what is here promised is fixity of moral character. In this life even the
best of us is sometimes bad. But he who is faithful will in the end come to a time when he is like a
pillar fixed in the Temple of God and goodness has become the constant atmosphere of his life. If
this is the meaning, this phrase describes the life of untroubled goodness which is lived when,
after the battles of earth, we reach the presence of God.
(iii) Jesus Christ will write upon the faithful Christian the name of his God. There may be three
pictures here.
(a) In the cities of Asia Minor, and in Philadelphia, when a priest died after a lifetime of
faithfulness, men honoured him, by erecting a new pillar in the temple in which he had served and
by inscribing his name and the name of his father upon it. This then would describe the lasting
honour which Christ pays to his faithful ones.
(b) It is just possible that there is a reference to the custom of branding a slave with the initials of
his owner to show that he belongs to him. Just so God will put his mark upon his faithful ones.
Whichever picture is behind this, the sense is that the faithful ones will wear the unmistakable

badge of God.
(c) It is just possible that we have an Old Testament picture. When God told to Moses the
blessing which Aaron and the priests must pronounce over the people, he said: "They shall put
my name upon the people of Israel" (Num.6:22-27). It is the same idea again; it is as if the mark
of God was upon Israel so that all men may know that they are his people.
(iv) On the faithful Christian the name of the new Jerusalem is to be written. That stands for the
gift of citizenship in the city of God to the faithful Christian. According to Ezekiel the name of the
re-created city of God was to be The Lord is there (Eze.48:35). The faithful ones will be citizens of
the city where there is always the presence of God.
(v) On the faithful Christian Christ will write his own new name. The people of Philadelphia knew
all about taking a new name. When in A.D. 17 a terrible earthquake devastated their city and
Tiberius, the Emperor, dealt kindly with them, remitting taxation and making a generous gift to
rebuild it, they in their gratitude, called the city Neocaesarea, the New City of Caesar, and later
when Vespasian was kind to them, they called it Flavia, for that was the family name of
Vespasian. Jesus Christ will mark his faithful ones with his new name: what that name was we
need not even speculate, for no man knows it (Rev. 19:12), but in the time to come, when Christ
has conquered all, his faithful ones will bear the badge which shows that they are his and share
his triumph.
8. HAWKER, “(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; (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. (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. (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.
(11) Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
(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, which cometh down out of heaven from my God: and I will
write upon him my new name. (13) He that hath an ear, let him hear what the Spirit saith
unto the churches.
Philadelphia was another of the cities of this province in Asia. It is now in the hand of the
Turks. But though it bears by them the name of the fair city, yet, if we may credit
Travellers, it is wretchedly inhabited. In distance it is nearly thirty miles from Thyatira.
Our Lord begins this Epistle with those distinguishing characters he assumes to himself,
and by which he is personally known, throughout the whole scriptures. These things,
saith he that is holy, he that is true. He that hath the key of David. Be that openeth, and
no man shutteth; and shutteth, and no man openeth. In whatever point of view we
contemplate our Lord, as God, one with the Father and the Holy Ghost, or as God-Man
Mediator, he is only holy, and true, such an High Priest became us who is holy, harmless,
undefiled, separate from sinners, and made higher than the heaven, Heb_7:26. And what
tends to endear this part of our Lord’s character the more to his people is, that in this
holiness and truth, all his chosen are interested, So God the Father, at the first, chose the
Church, that it should be in him, holy, and without blame, before him in love, Eph_1:4.
So that he, that is, the true and faithful Witness, is also the holiness of his people. He is
their sanctification and wisdom, 1Co_1:30, they are sanctified in him, and from him, and
by him. Sweet consideration to the faithful in Christ Jesus! And by the key of the house

of David, considering David as a type of Christ, and the Church Christ’s house; Heb_3:6.
It is his office, both to open and shut, and to none beside doth this belong. This was
predicted of Christ, under the character of Eliakim, by one of the Prophets; and Christ
confirmed it, in the first opening of this vision to John, Rev_1:18; Isa_22:20-25. Reader!
pass not away, from this precious scripture, without first bending the knee of adoration,
love, and praise, to this Almighty Savior, at whose girdle hang all the keys of government,
in all the departments of nature, providence, grace, and glory. He hath the key to open to
all appointments, to give eternal life to as many as the Father hath given him, to gather
his people, to pardon, to cleanse, to justify, to sanctify, to glorify them. None can open
the grave to his saints, but Jesus. And when he opens, to each and everyone he saith, as
he did to Jacob, fear not to go down into Egypt, I will go with thee, Gen_46:3-4. None
can open heaven but Jesus. None cast into hell but Jesus. Oh! the preciousness of
knowing Him; and his Almighty power; and, that that power is everlastingly in exercise,
for blessing and protecting his people!
The Lord having made himself known to his Church of Philadelphia, by the special, and
personal features of his character, next proceeds to inform them of his knowledge of
them, of his grace towards them, in setting before them an open door which none can
shut, and of his securing them in the hour of temptation which shall come upon all the
world; and of his making all their enemies to come, and bend before their feet, and to
know that Jesus hath loved them.
The good works Jesus speaks of, are the graces of the Spirit, producing in them faith, and
love, and trust in Christ. And by an open door, it should seem to imply, the freeness the
Lord would give, under this time-state of the Church, to the preaching of the pure
Gospel. And, indeed, what is said here concerning the Church of Philadelphia, carries
with it an assurance, of a greater out-pouring of the Spirit, and a greater in-gathering of
Christ’s scattered ones, than in any other period of the Gospel, from the first descent of
the Holy Ghost at the day of Pentecost. The coming of the synagogue of Satan, in them
that say they are Jews, and are not; evidently means, a great work of conversion by the
Lord’s grace, upon those that before persecuted the Church of Christ. By the synagogue
of Satan, is intended those of the Lord’s children, which, while in the blindness of nature,
and dead in trespasses and sins, were in his service, and wore his livery, and did his
work; but now, by regenerating grace, were called out of darkness, and translated into
the kingdom of God’s dear Son. But, by coming and worshipping before the Church’s
feet, doth not mean worshipping the Church, for the Church is no object of worship, but
worshipping, with the Church, the Lord; and to know, that the whole Church share in the
common love of God her Savior. So that those converts from Satan, will know their joint
interest with the Church in Christ.
The glorious things here described, of being kept from the hour of temptation, while the
whole carnal world is involved in it; of over - coming in, and by Christ; being made a
pillar in God’s temple, and having God’s name, yea, Christ’s new name, which, as
Mediator, by his righteousness and blood-shedding, he hath purchased; the going no
more out, and the like; these are allusions, not to the Church in glory above, but to the
period of triumph below. For the Lord saith, let no man take thy crown. The heavenly
crown cannot be supposed as meant, for who in heaven of the ungodly shall be there to
take it. But it means the faith of assurance here below, Hold that fast, saith Christ, which
thou hast; meaning your consciousness, that it is yours, in Christ. Faith gives present
right, though not present possession. It becomes a reversionary interest, perfectly sure,
and perfectly certain, after death, Faith, therefore, looks at it as such, and grasps it, as
certain, as the heir of an inheritance, when he shall attain his majority, and is God out of
his nonage. Reader! what saith your experience to these things? If the Lord the Spirit

hath regenerated you from the Adam-nature of the fall, in that new birth; you are
begotten to this lively hope by the resurrection of Jesus Christ from the dead to this
inheritance incorruptible and undefiled, and that fadeth not away. The thing is certain,
and the interpretation sure. Oh! the unspeakable mercy! There is no suspense, no doubt,
no peradventures. A regenerated child of God, is in no uncertainty, as to the final issue. If
Christ and his righteousness be mine now, it will be then, and then forever!
One word more, as to the period of this Philadelphian state. Here I presume not to speak
in the least decidedly, In the general observations at the opening of this mysterious Book
of God, I have assigned my reasons, why the Lord hath been pleased to keep the time a
secret, until the events he accomplished. And the more I ponder the subject, the more I
am convinced that these things are hidden from the Church generally speaking; though,
as in the instance of Daniel, a child of God, here and there, may have secret intimations
given him. See Da 9 throughout. And, with respect to carnal men, who have presumed to
write on the prophecies of Scripture, unenlightened by grace, untaught of God; we have
seen what awful business they have made of it. They run upon the thick bosses of God’s
bucklers, Job_15:26. From such men, everyone truly taught of God, cannot but turn
away. Whether the Church of Christ be under the Sardis-state in the present hour, how
far that state is advanced, whether this Philadelphian is to succeed it, and how near at
hand, I am humbly inclined to believe, no man knoweth these things. As to the features
of the Church of Sardis being suited to the present hour in many particulars, this may
safely be allowed, and yet no conclusion therefrom drawn, how much of it is run out, and
how, much longer it hath to last. And, though the Church of Sardis may be said to be
more like the present state of Christ’s Church in the earth, than any of the former; yet, it
should he observed, that there is not one of the foregoing, but what in it may be
discovered spots like our own. In a word, I may be singular, and I may be wrong; but, as I
solemnly believe, that there never was a period since the emancipation of this kingdom
from Popery, in which vital godliness was at a lower ebb than the present, I am inclined
to think, that, before the Philadelphian-state, as here described, comes on, there will be a
sifting time, Amo_9:8-10. Then, if the Lord so appoint, may succeed the blessed
promises that follow, verse 11 to the end; which are in correspondence to the
Philadelphian-state, as here described. But the scena ante penultima, that is, the scene
before the last, will be perilous. So Christ seems to intimate, in closing up the Sardis -
state. I will come on thee as a thief; and thou shalt not know what hour I will come upon
thee, Rev_3:3.
9. ILLUS. Eliakim, faithful steward to Hezekiah, was given a key to the house of
David, entitling him to participation in the king's presence and his wealth: Isa 22:22
(KJV) And the key of the house of David will I lay upon his (Eliakim's) shoulder; so
he shall open, and none shall shut; and he shall shut, and none shall open.
OTE - Only Christ has the key to open and close the doors of blessing. He is in
control. Old Israel under David had become the ew Israel under the Son of David,
the Messiah, Christ. He reigns now on the throne of David. There is no
postponement of His Kingdom until the end times, for He is King of kings now. See
Acts 2:29-36.
10. BIBLICAL ILLUSTRATOR, “Philadelphia—the patient Church
Philadelphia furnishes us with the exemplar of the patient church; the exercise and
training of patience is its peculiar call, and the perfection of patience is its reward. This

message is one of high commendation and encouragement; although in its own
consciousness, and in the regard of others, the condition of the church might seem
pitiful, even deserving of rebuke. Those who have a wide experience of Christian
churches and a sympathetic spirit will know how Philadelphia felt. The consciousness of
their feebleness was dominant. Their resources seemed insufficient for the demand made
on them. Theirs was a great occasion, and a distressing inability to meet it; overtaxed
energy, urgent necessity, and poor means; it was a burden which seemed more than life
could bear. Even the Lord’s words of encouragement, “Behold, I have set before thee an
open door,” appeared to bring with them a special aggravation. The prospects of service
were unusually attractive; so much could be done if there were only the strength to do it.
Former prayers were answered; the longed-for opportunity had come; men were eager
for the gospel; the way to preach was lying open; Christ Himself was calling, and at this
critical hour there was paralysing inability. This last feature of the description lends a
peculiar pathos to the message. It must have been hard for the church to rid itself of the
sense of sin in that it was doing, could do so little. The faculty of spiritual self-
tormenting, so subtle, in many persons so deep-seated, thrives in sorrowful experiences
like this. The Lord’s message supplies the comfort the church is in need of; corrects the
error of its self-judgment. The whole meaning of the message is that to bear quietly may
be as Divine a call as to hope largely, or to be enthusiastic in resolve. There is a discipline
of disappointment, and that discipline must be borne. We are trained for future
usefulness through pains and self-questionings, and the endurance of insufficiency. In all
the clauses of this message we can read the endeavour to put heart into Philadelphia; the
Lord gives Himself to awaken and sustain the self-respect of His troubled people. At first
sight the images appear to lack tenderness; that is only because the tenderness is veiled
in images of strength. A striking illustration of this feature of the message is in the title
given to the Lord with which it opens, “These things saith He that is holy, He that is true,
He that hath the key of David, He that openeth and none shall shut, and that shutteth
and none openeth.” The peculiar affliction of Philadelphia was the occurrence of
favourable opportunities for doing Christ’s work just when the church was at the far end
of its possibilities. And the Lord says, “I know all about that.” It is one of the ironies of
life that the occasion we have longed for, and in our enthusiasm ceaselessly but
fruitlessly tried to make for ourselves, may come with no effort of ours at the very time
we can do nothing. This, says the Lord of Truth, is no mockery of fate; it is of the Divine
appointment. “I have set before thee a door opened, and it shall continue open until you
are able to enter in. You will enter in sooner than you think, and when your moment of
invigoration comes, your strength will not be wasted in efforts to make the conditions
favourable; you shall enter at once where I have prepared the way.” Even in our times of
waiting, we can often do a little; and all that little tells if the Lord has been beforehand
with us. There is recognition, moreover, in the message, honourable recognition, of the
actual achievement of the church. The faith had been kept; Christ’s name had not been
denied. Philadelphia ranks with Pergamum, the martyr-church. And then there is
promised to Philadelphia a public vindication of its fidelity, a vindication to which even
its enemies shall bear hearty witness, “Behold, I give of the synagogue of Satan, of them
which say they are Jews, and they are not, but do lie; behold, I will make them to come
and worship before thy feet, and to know that I have loved thee.” They who had mocked
the patience of the church in its affliction will not be able to withhold their admiration;
they are drawn out of reluctant into willing acknowledgment that God had loved His
suffering people. Thus does Christ encourage the patient church. As there is no trial
harder than that of prolonged inactivity and wasting strength, so none has consolations
loftier and more direct. The way of access to God is intended to lie all open to those so
sorely tried. The Divine approval is set over against accusations of self, the taunts of the

ungodly, and the ironies of life. And out of this should come a steadfastness holding fast
to the end. A twofold reward is promised to Philadelphia; there is a promise for time,
there is also a promise for eternity; and each is set before us as the direct result of the
sore discipline through which the church has had to pass, according to those far-reaching
words of James, the Lord’s brother, “Let patience have its perfect work, that ye may be
perfect and entire, lacking in nothing.”
(1) There is the temporal promise. “Because thou hast kept the word of My
patience, I also will keep thee,” etc. This church shall emerge from the general
tribulation, having lost nothing of her virtue, with her sense of the Divine
protection confirmed and justified. When the shews of things are passing away,
and the strong-seeming are as children, the tried shall prove the trusty.
(2) There is also an eternal reward; and, as in some other of these messages, the
eternal reward is not simply a personal blessedness, it is the high honour of being
of service in the kingdom of God. “He that overcometh, I will make him,” etc.
There is in this image a note of personal consideration, of that tenderness, veiled
in strength, which marks the whole message. Just as the Lord draws from the
enmity of the Jews occasion to assure Philadelphia that the most gracious
promises made to Israel are hers, so He introduces a touch of local colour which
reveals sympathy. The city of Philadelphia was exposed to earthquakes; its
geological formation was of lava, with trap-dykes intervening, and earthquakes
were common occurrences in the people’s experience. “The walls were not to be
trusted, but every day some mischance made them tremble and gape. The
inhabitants were on the constant look-out for faults in the ground, and were
always attending to their buildings.” The image of an unshaken pillar would have
a special meaning for men with such an experience; and the Church was to be
such a pillar. Not only was there prepared for them a city of sure foundations;
they were to be among the foundations. This was the destiny for which their
discipline had fitted them; this was their reward. But the promise goes further; it
is an inscribed pillar which is presented to our view. “I will write upon him the
name of my God,” etc. Patience is the substruction of the godly character; on it
may be reared all the graces of the heavenly life. It is a manly virtue, and needs
but the touch of Christ’s finger to be transformed into a Divine grace. It is a social
virtue, conspicuously commemorated in the city of God. It is an onward-looking
virtue; our “forward movements” are founded on it; it has promise of the future,
“I will write on him My new name.” (A. Mackennal, D. D.)
The address to Philadelphia
I. The introduction. Philadelphia was a city not far from Sardis, founded by Attalus
Philadelphus, king of Pergamos, a few centuries before the Christian era. Its situation
was upon the side of a mountain, which had a commanding view of a fertile and
extensive country. It was a place of considerable importance in the time of the apostles.
It is still populous, but in a mean condition. The character which Christ assumes to this
church is, “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.” It was needful that the
church in Philadelphia should know that He was “the Holy One,” and consequently that a
low degree of piety was not sufficient in His esteem. It was further needful to remember,
that He was “the True One,” that is, “the Truth,” or the God of Truth, and consequently
that sincerity of motive was required, as well as purity of conduct. Truth and holiness are

inseparably allied. Every deviation from rectitude is a lie. The more specific aspect in
which Christ appears before the church in Philadelphia is, “He that hath the key of
David,” etc. This alludes to part of the representation of His person in the first chapter.
The imagery, however, is more extended in its present application, and has a more
extensive signification. He now represents Himself as having the key of the kingdom of
heaven, upon the earth as well as in the invisible state.
II. The declaration. “I know thy works.” This is the usual commencement of these
addresses. The declaration is, “Behold, I have set before thee an open door, and no man
can shut it.” The Christians in Philadelphia are comforted with the assurance that the
design of their enemies would not be permitted to succeed; that their cause would
survive; and that many from that city would continue to enter into the Redeemer’s fold.
That there are certain places and seasons in which the way is open for the spread of
gospel truth, and others in which it is closed, the history of the church and daily
observation and experience abundantly prove. Nor is it less evident that this depends not
upon any peculiarity of circumstances in relation either to the church or to the world, but
to causes uncontrollable by human agency and design. As a general rule, indeed, where
means are most used, and the prayers of the churches are most directed, the door is
eventually thrown open; but occasionally all such efforts become ineffectual, and a door
unexpectedly and unsolicited is opened in another direction. Sometimes a wide door is
suddenly closed, and at other times a narrow door is opened wide. The prosperity which
attends the preaching of the word in some places, and the discouragement in others, are
not to be attributed to the different gifts and graces of men, so much as to the sovereign
pleasure of Him who has the key of David, who openeth and no man shutteth, and
shutteth and no man openeth. Usefulness often depends upon a wise and prayerful
observation of times and seasons, as much as upon actual labour. Many have succeeded
by a readiness to discern and avail themselves of an opened door; and many, with greater
energy and zeal, have failed, from striving to keep open a door which He has closed.
III. The commendation, “For thou hast a little strength, and hast kept My word, and hast
not denied My name.” The strength of this church was small, but it was strength of the
right kind. The strength of a church does not consist in worldly wealth, or wisdom, or
power, but in its fidelity to the word and profession of the name of Christ. This strength
is termed “little,” not with an intention to censure, so much as to show what a little
strength of this kind can effect against the united powers of earth and hell, and how
greatly a little of such strength is prized by “Him that is holy and true.” Nevertheless, it
may be designed by this epithet to teach us, that even such strength, under such
circumstances, is small in comparison of that which from the full exercise of faith and
prayer might and ought to be attained.
IV. The threatening. This is addressed, through the church, to a party which professed to
be the true church, and the only objects of Divine favour. “Behold, I will make them of
the synagogue of Satan, which say they are Jews and are not,” etc. The Jews, here
referred to, opposed Judaism to Christianity. The name of Jew was far greater, in their
esteem, than that of Christian.
V. The promise. This is to the whole church, “Because thou hast kept the word of My
patience,” etc.
VI. The Admonition. “Behold I come quickly: hold that fast which thou hast, that no
man take thy crown.”
VII. The application. A pillar is a needful as well as an ornamental part of a spacious
building. It was so in the Jewish temple. It is the symbol therefore of a secure and

prominent place in the temple of the new Jerusalem. It is not improbable that names
were given to the pillars of the temple, and inscribed upon them. In 1Ki_7:1-51. we are
told, that when Solomon set up the two main pillars of the porch, he called the name of
one Jachin, and the other Boaz, both of which chiefly denoted stability. (G. Rogers.)
The words of Christ to the congregation at Philadelphia
I. A character to be adored.
1. Holy.
2. True.
3. Supreme. All the doors to human usefulness, dignity, and happiness, are at the
disposal of Christ.
II. An energy to be coveted.
1. The energy of true usefulness.
2. The energy of loyal obedience.
3. The energy of true courage.
4. The energy of moral sovereignty.
5. The energy of Divine approval and protection.
III. A destiny to be sought.
1. A crown lies within their reach.
2. Divine security is assured.
3. Sublime distinction is promised. (D. Thomas, D. D.)
The church small in its temporal resources, but great in its fidelity to the
name of Christ
I. This church was small in size, and poor in its temporal resources.
1. Its numerical power was small.
2. Its social power was small.
3. Its financial power was small.
II. This church was faithful to the word and name of Christ.
III. This church had opened to it many opportunities of extended usefulness. These
openings are:—
1. Providential.
2. Welcome.
3. Progressive and useful.
4. Largely dependent upon the moral condition of the church.
IV. This church would be honoured by the subjugation of its enemies, and by a true

recognition of the Divine love concerning it.
V. This church was to be favoured with the kindly guardianship of Christ in the hour of
trial.
1. Times of trial will come upon the church.
(1) The extent of the trial.
(2) The time of the trial.
(3) The design of the trial.
2. In times of trial to the church, faithful souls shall be favoured with the Divine
guardianship.
(1) This safety is Divinely promised.
(2) This safety is a recompense.
(3) This safety is welcome.
3. That a church may be poor in its temporal circumstances, and yet faithful to
Christ.
4. That a church may be poor in its temporal circumstances, and yet vigorous in
Christian enterprise.
5. That a church, poor in its temporal circumstances, but rich in faith, will experience
the guardian care of Heaven. (J. S. Exell, M. A.)
True moral strength
I. Its connection with christ.
1. Christ recognises it.
2. Christ honours it.
3. Christ imparts it. Power over—
(1) Circumstances.
(2) Society.
(3) Temptation.
II. Its influence over error (verse 9). The general idea is, that false religion shall pay
homage to the moral power of Christians. How is this done? The moral power of
Christianity comes in contact with corrupt human nature in three forms:—
1. As a morality. It is a regulated system, and its laws commend themselves both to
man’s natural love of his own rights, and his natural love of his own interests.
2. As an institution. The mind must have worship, must have a dietary and a ritual of
devotion. Christianity, as an institution, appeals to that.
3. As a theology. It is a system of belief, and thus appeals to man’s craving after truth.
III. Its future reward.
1. Preservation.

2. Visitation.
3. Exaltation.
(1) Stability.
(2) Utility.
(3) Divinity. (Caleb Morris.)
He that hath the key of David.—
The key of David
The reference here is to Isa_22:22: “The key of the house of David will I lay upon his
shoulder.” This was said of Eliakim, who was thus set up as a type of a greater than
himself—a greater than David. Eliakim was royal chamberlain, keeper of the house, like
Joseph in Pharaoh’s palace. So Christ is represented as not only being the royal
possessor of the house, but He also to whom the keeping of its gate was entrusted.
I. The key of David’s house. The palace is His, and He keeps the key of it, as the Father
has given it to Him. He opens and shuts according as He will.
II. The key of David’s castle. Besides his palace David had a fort on Zion, which he took
from the Jebusites—a stronghold against the enemy. So has our David a strong tower
and fortress, into which we run and are safe.
III. The key of david’s city. Yes, the key of Jerusalem, both the earthly and the heavenly.
IV. The key of david’s treasure-house. That storehouse contains all we need. The
unsearchable riches are here.
V. The key of David’s banqueting-house. (H. Bonar, D. D.)
Opened doors
I. Christ is the providence of our lives. What we call chances are not chances. The
opportunities that come to us are God-given opportunities. The doors that open before
us He flings wide open. The doors that are shut He bars and bolts.
II. It is ours to see the open door and enter in thereat. There is a certain significance in
the very word “Philadelphia,” lover of man. This is a true designation of those that are
pre-eminently workers among their fellow men, the type represented in this Epistle. He
is one who sees the door that God opens, takes the key which God hands to him, enters in
at the door, and takes charge of that which God has put before him. Such an one must
have two qualities: power to perceive the opportunity, and the courage to avail himself of
it; and these two qualities make what we call in secular forces genius. They are the
foundation of the great successes of life.
III. Our epistle adds a comforting word, a word of promise. “He shall be a pillar,” etc.
Observe that this promise is a promise, not to the great prophets, not to the men of
transcendent spiritual genius, but to the faithful Christian workers, to men who love
their fellow men.
1. They that thus gave themselves to God’s service shall become pillars in God’s
Church. The reward which God gives for service is more service. What Christ says

here to every man is this: If you will watch for your opportunity of service, and if you
will be faithful in that service, though you have but little strength and are yourself of
small account, you shall be a pillar in the temple of my God, you shall be the stay and
strength of men less strong than you, you shall support the Church of Christ by your
faith, here and hereafter.
2. They “shall go no more out.” I think, for the most part, that in this life, we in the
Church flow as the drops of water flow that are on the very edge of the Gulf Stream.
They are brought in perpetual contact with the greater waters of the Atlantic Ocean,
and by the waves and currents flowing back and forth. Now they are without, and
now they are within. A few sainted souls flow, as it were, in the very centre of the Gulf
Stream, and know not the cold of the battling waves without. But, for the most part,
we are half in the world and half out of it, and count ourselves almost saints if we are
out of the world half the time. Now, Christ says this: not to the man of prayers and
visions and special experience and the monastic life, but to him who will seize the
opportunity for work, and with fidelity pursue it; he shall more and more find
himself taken out from all contamination and evil life, he shall find himself more and
more following in a current pure and healthful, until, when the end shall come, he
shall go no more out for ever.
3. “And on him I will write a new name—the name of my God, the name of the New
Jerusalem, my new name.” How is it that God writes names in human lives? A child
is plucked out of the street and taken into a Christian family, and the father adopts
him as his own, and gives him his own name; and in the nursery, in the school, in the
business, in the household, in all the relations of life, father and mother are writing
their own name in the life of their adopted child. And so the city of the New
Jerusalem writes in the heart of every man who comes into allegiance to the kingdom
of Christ a new name—the name of the kingdom of Christ. (Lyman Abbott, D. D.)
God opens doors
As one who sails along the Atlantic coast, exploring, comes to an indentation in the coast,
and sets his sails toward it, and finds there is no opening there, and then, pushing out to
sea again, sails along a little further, and comes to a second and a third, and at last
reaches the Narrows, and pushes in between Staten Island and Bay Ridge, and enters the
great bay, and sees the majestic waters of the Hudson River pouring down—as such an
one has entered the door which God opened for all future commerce to go back and forth
upon, so we sail in life, seeking our opportunity looking here, looking there, and coming
at last to an open door. We call it a good chance; but God has made it for us, and it is of
His purpose that we have found it. He sets before us our open doors. (Lyman Abbott, D.
D.)
An open door for little strength
“Thou hast a little strength.” The words do not mean that the persecution had been so
oppressive as well nigh to exhaust the church, so that it had only a little strength
remaining. Rather they describe the condition of the church before the terrible trial came
upon it. From the very beginning its ability had been but small. Yet small as its strength
was, its members had stood firm in the face of cruel threatenings and alluring promises.
And lo! as the reward of their steadfastness, the Lord declares that He has set before

them “an open door” which no man could shut. That is to say, through the gateway of
their fidelity, feeble as they were, they went under the leadership of Christ to a sphere of
usefulness, which was peculiarly their own, and which no mortal could prevent them
from filling. “Thou hast but little strength.” How many in all our congregations may be
truly thus addressed? Now, I know few passages of Scripture more encouraging than
this. For one thing it suggests to us that the having of but little strength is not a matter of
which we need to be ashamed. If one has brought it upon himself by his own iniquity,
then it may be a matter of disgrace; but if it come in the allotment of God’s providence,
there is no moral reproach to be associated with it. Christ did not overlook the Church of
Philadelphia, weak though it was. Is it not written, “A bruised reed shall He not break,
and the smoking flax shall He not quench”? “He giveth power to the faint, and to them
that have no might He increaseth strength.” The having of but a little strength may even
come to be, in some respects, an advantage. For it is not a little remarkable that the two
churches which received unqualified condemnation are those of Smyrna and
Philadelphia, neither of which was strong; while on the other hand the severest reproof is
addressed to the church of Laodicea, which any outsider would have spoken of as at once
prosperous and influential. Thus we are reminded that where there is much strength
there is also a disposition to trust in that; while, on the other hand, where there is
conscious feebleness there is felt also the necessity of making application for the might of
the Most High. But pursuing this line of thought a little farther we may see from my text
that the having of only a little strength does not utterly disqualify us from serving the
Lord. Feeble as they were, the Philadelphians had kept Christ’s word, and had not denied
His name. They kept their loyalty to Him even in their weakness. And,it is possible for
every one of us to do the same. If my strength is small, God does not require of me that
which only a larger measure of power could enable me to perform. Wherever I am, it is
enough if there I keep His word; and however limited be my resources, He asks no more
than that I use all these resources in advancing the honour of His name. Still further, if
we proceed upon this principle, nay text affirms that a wider sphere will be ultimately
opened up to us. Fidelity always rises. It is, in fact, irrepressible; for when Christ says to
it, “Come up higher,” no one can hold it down.
I. We may learn that usefulness is not the primary object of the Christian’s attention. Not
what we can do for others, but rather what we are in ourselves, demands our first
attention, for to do good to others we must first be good ourselves. Usefulness is to
character what fragrance is to the flower. But the gardener does not make the fragrance
his first or greatest aim. -Nay, rather his grand design is to produce a perfect flower, for
he knows if he succeed in that, the fragrance will come of itself. In the same way the
Christian’s first concern should be with his own character. To be holy is our primary
duty, and through that we pass to usefulness.
II. But if these things are so, we have, as another inference suggested from this text, an
easy explanation of the great usefulness of many who are in no wise noteworthy for
strength. Few things are more commonly spoken of among men than the fact that the
most successful soul-winners in the ministry are not always those who are most
conspicuous for intellectual ability or argumentative power. In the same way you will
sometimes find a church whose members are poor in this world’s goods, and not
remarkable for that culture which modern circles have so largely deified, yet famous for
its good works among the masses; and when you look into the matter you find the
explanation in the consecrated characters and lives of those who are associated in its
fellowship. They have sought their usefulness through their holiness, and not their
holiness through their usefulness; and therefore it is they have had such signal triumphs.
III. Finally, if the principles which I have tried to deduce from this text are true, we see

at once how such apparently opposite things as christian contentment and Christian
ambition are to be perfectly harmonized. The full discharge of duty on the lower level
opens the passage up into the higher. We see that illustrated in secular departments
every day. If the schoolboy wishes to gain a high position as a man, he must be content,
as long as he is at school, to go through its daily round, and perform in the best possible
manner its common duties. The better he is as a scholar, the more surely will the door
into eminence open for him as a man. But if he trifle away his time, if he despise what he
calls the “drudgery” of education, and so leave school without having learned those
things which he was sent thither to acquire, then there will be nothing for him in after
life but humiliation and failure. Doors may open to him, but he will never be ready to
enter one of them. Fretting over our weakness will not make things better, but it will
prevent us from bringing anything out of the little strength we have. (W. M. Taylor, D.
D.)
The open and shut door
Doors are of many kinds. Everything has its door leading into its own reserves, by which
easy entrance is furnished, but, apart from which, they are inaccessible. Some ways of
entrance are very narrow and restricted, others are relatively wide and open. We have
each our door by which we are accessible, and also doors through which we have access
to others. Human reason finds a wide door, but human sympathy and love a wider and
deeper. What a door, then, Wisdom has, who is the maker and mother of us all.
I. But, though her children, we make our beginning outside the door of all things. We are
born without the gate, laid very humbly at the door. We make our beginning in
unconscious weakness. “Behold,” says the Father, “I have set before thee an open door,
which no man can shut.” This is the birthright of our childhood. God with His universe
stands at the gate of His child in the joy of expectation, waiting for the awaking of his
intelligence to declare to him his blessedness of Being, and the greatness of his
inheritance. “Blessed is he that heareth me, watching daily at my gates, waiting at the
posts of my door.” But, to descend to particulars, we may ask, to what is there not, at the
first, an open door set before us? Only by ignorance, folly, and abuse, the door of our
physical inheritance is closed against us. God’s creatures are commissioned to befriend
His children. To more than a sufficiency of worldly goods there is at first an open door.
“The hand of the diligent maketh rich, but he that dealeth with slack hand becometh
poor.” No less is there a fellowship of mind which seeks to awaken our observation and
inquiry, and minister to our knowledge. And the door of communication with the
fountain-sources of all light and power of mind is ever widening. Earth draws nearer to
and more partakes of heaven, and heaven has more of earth as generation after
generation is “taken up.” But to what social inheritance is there not an open door? We
are born into families. If as youths we go forth from our first homes, it is only that we
may be prepared as men to enter upon our own homes. But other worlds than earth, and
higher life than is possible under nature is open to us, through the door that is set before
us. The earth is neither prison-house, palace, nor true home for man. It is not an end,
only a way, a marvellous thoroughfare to the Spiritual, the Infinite, and the Eternal. God
has not opened up to us the kingdom of nature for our culture by means of our senses,
and the kingdom of mind for the culture of thought, affection, and will, by the exercise of
our souls, and kept His own door closed against us as His children. He has not doomed
us to perish in the earth, much less appointed us to wrath, but to “inherit all things,” and
“live together with Him.”

II. He who made us and laid us at the open door has anticipated our prayer, and made
Himself the way of access and the door of entrance. We are too accustomed to think of
Christ merely as the door of mercy for our souls, but not of health for our bodies; as the
door to heaven when we are dismissed from earth, but not the door to all earthly
treasures; as the door of access to God, but not the door of access to men. We forget that
His kingdom is an universal kingdom, and His dominion everlasting; that He exercises
no divided sovereignty; that He made all things and gave them the laws of their several
existence. He is also the light of all our seeing. “If the eye be single, the whole body will
be full of light.” And if we follow the light, we shall be led into all the ways of that hidden
wisdom by which all things have been constituted and are kept in being. Having His
spirit we stand in kindred relation to all things and all being; our minds possess a
fellowship of nature with all thought in its impersonal diffusion and in its personal
centres; our hearts are moved by a sympathy with the attractions, affinities, instincts,
and personal affections which proclaim the drawing together of all things; whilst in our
deepest nature is awakened a sense of our Divine childhood, which seeks and finds
access to God.
III. But He who is the door to all things, and also the way to Himself, does not leave us
to ourselves to find the door, but offers Himself as our guide, to lead us not only into His
house, but also to conduct us to the feast His wisdom and love have prepared. He stands
at the door and knocks for admission. He offers Himself for our acceptance.
IV. He who so graciously offers to be our guide that He may lead us into our inheritance,
also warns us, lest slighting the opportunity of our day we should come to reject His aid,
despise our birthright, and not “knowing the time of our visitation,” “the things which
belong to our peace should be for ever hidden from our eyes,” and the door set open
before us should be for ever closed against us. (W. Pulsford, D. D.)
Thou hast a little strength, and hast kept My word, and hast not denied My
name.—
Commendation for the steadfast
The Philadelphian church was not great, but it was good; not powerful, but faithful. The
Philadelphian saints, like the limpet, which has but little strength, stuck firmly to the
rock, and they are commended for it. They had little strength, but they kept God’s word,
and they did not deny His name.
I. A word of praise. I do not think that we should be Be slow in praising one another.
There is a general theory abroad that it is quite right to point out to a brother all his
imperfections, for it will be a salutary medicine to him, and prevent his being too happy
in this vale of tears. Is it supposed that we shall cheer him on to do better by always
finding fault with him? What had these Philadelphian believers done that they should be
praised? “Thou hast kept My word, and thou hast not denied My name.” What does this
mean?
1. Does it not mean, first, that they had received the word of God; for ii they had not
heard it and held it they could not have kept it. It was theirs; they read it and
searched it and made it their own. It is no small privilege so to be taught o! the Holy
Ghost as to have a taste for the gospel, a deep attachment to the truths of the
covenant.
2. Next, we may be sure that they loved the word of God. They had an intense delight

in it. They appreciated it. They stored it up as bees store away honey, and they were
as ready to defend it as bees are to guard their stores. They meditated upon it; they
sought to understand it. More, however, is meant than simply loving the word,
though that is no small thing.
3. It means that they believed it, believed it most thoroughly, and so kept it. I am
afraid that there are great truths in God’s word which we do not intelligently believe,
but take for granted.
4. Furthermore, in addition to the inner possession and the hearty belief of the truth,
we must be ready to adhere to it at all times. That, perhaps, is the central thought
here—“Thou hast kept My word.”
5. No doubt, also, it was intended in this sense—that they had obeyed the word of
God.
II. A word of prospect. “You have been faithful, therefore I will use you. You have been
steadfast, therefore I will employ you.” For a considerable period of human life, it may
be, God does not give to all of us a field of usefulness. There are some to whom He early
opens the gate of usefulness, because He sees in them A spirit that will bear the
temptation of success; but in many other eases it is questionable whether they could bear
promotion, and therefore the Lord permits them to be tried in different ways until He
sees that they are found faithful, and then He puts them into His service, and gives them
an opportunity of bearing witness for Him. You have been a receiver yourself until now,
and that is well and good; but, now that you have become filled, overflow to others, and
let them receive of your joy. “How do I know that they will accept it?” say you. I know it
from this fact—that, as a general rule, the man that keeps God’s word has an open door
before him. Gird up your loins and enter it. Rush to the front. Victory lies before you.
God means to use you. The hour needs its man quite as much as the man needs the hour.
The Lord help you to keep His word, and then to go in for public testimony.
III. A word of promise. Those who keep God’s word shall themselves be kept from
temptation. The Lord returns into His servants’ bosoms that which they render to Him:
He gives keeping for keeping. This is the Lord’s way of delivering those who keep His
word: He shuts them away from the temptation that comes upon others. He seems to
say, “Dear child, since you will not go beyond my written word, you shall not be tempted
to go beyond it. I will cause the enemies of truth to leave you alone. You shall be
offensive to them, or they to you, and you shall soon part company.” Or perhaps the text
may mean that ii the temptation shall come you shall be preserved from it. The
deliberately formed conviction that the word of God is the standard of our faith, and the
unwavering habit of referring everything to it, may not deliver us from every error, but
they will save us from that which is the nurse of every error—that is, the habit of trusting
to our own understanding, or relying upon the understandings of our fellow-men. I value
more a solid confidence in the word of God than even the knowledge that comes out o! it;
for that faith is a saving habit, a sanctifying habit, in every way a strengthening and
confirming and preserving habit. (C. H. Spurgeon.)
God’s Word in safe custody
I. They kept his word. God’s word, and not the traditions or commandments of men, is
the only strength of the Church, and the only source of all true religion. By us, too, this
word must be kept.

1. Intellectually. It is not a cunningly-devised fable, but the living word of the
everlasting God, who cannot lie.
2. Affectionately. In religion we want not only glass windows that let in the light, but
human hearts that are filled with love.
3. Practically. It has been well said “that the life of a Christian is the best picture of
the life of Christ.”
II. They had not denied his name.
1. Infidelity denies Christ’s name.
2. Worldly-mindedness is a denial of Christ’s name.
3. Religious formality is a denial of Christ’s name.
4. Neglect of religious ordinances is also a practical denial of Christ. (W. G. Barrett.)
Perseverance in weakness
I. There are many things which render us faint and weary, sadly conscious of our little
strength.
1. The power and force of temptation, the thought that I, the creature of a day, with a
nature prone to sin, and pitted, before God and His angels, against Satan and the
legions of evil. Oh, Christian, if at any moment the spirit of evil tempts thee, and thou
art about to give way, bethink thee of the church of Philadelphia, having a little
strength, yet keeping the word of her Lord’s patience, and not denying His name.
Faint, yet pursuing! Let this be thy watchword in the fight. Rest not until the enemy
has fled.
2. The Philadelphian church had kept the word of Her Lord’s patience. Affliction is
very apt to exhaust the Christian’s little strength, so that he should lose patience and
begin to doubt.
3. Another cause of discouragement is the coldness and unbelief of other Christians.
4. And then comes that which is so trying to all, to those who have escaped the
above-mentioned temptations, to those even who have made great progress in the
spiritual life—the sameness of religion. Over and over again the same work has to be
done. We wanted to be quit of some, at least, of these old and troublesome tenants;
but there they are still. We hoped to go on unto perfection, higher yet; and here we
are still in the valleys, doing most undignified work, quite unworthy of our long
experience and knowledge. It is very humiliating. But it is also uninteresting, and the
want of interest discourages.
II. What are the remedies for this discouragement?
1. First, we may search out the promises of God made to His people in Holy
Scripture, and therefore made to us. With this we may combine attentive meditation
upon the person and character of the Lord Jesus. Most especially remarkable is His
tenderness for the weak.
2. Then we must speak of the means of grace, prayer, reading God’s holy word, etc.
3. There is one thing which we must especially guard against, that is, impatience. We
must not expect an immediate and perfect cure of all our spiritual weakness. We

cannot, by any process, make one step between earth and heaven. Is it nothing to
hold fast that we have? By and by He will come and relieve us. (W. Mitchell, M. A.)
I will make them of the synagogue of Satan … come and worship before thy
feet.—
Subjugation of the enemies of the gospel
I. The debasement of the enemies of Christ and of His people foretold. Haughty,
presuming, and persecuting characters must be brought down. They shall one day be
compelled to do honour to those whom they have ignorantly despised and cruelly
tormented. They shall be irresistibly convinced that the objects of their cruel hatred were
the objects of the infinite love of the Almighty Redeemer. Jesus can easily conquer His
most potent adversaries and protect His weakest friends.
II. The distinguished privilege of real Christians shall be perceived by the agents of
Satan. “They shall know that I have loved thee.” This is to know, that they are the’ most
highly honoured, that they are inviolably secure, and that they shall be eternally blessed.
To be loved by the adorable Immanuel is to be raised to the summit of honour, and to be
interested in a source of never-failing felicity. The love of Jesus Christ to His people is
the source of all their consolation in time, and the basis of all their hopes for immortality.
III. The redeemer’s approbation of the Philadelphian Church. “Thou hast kept the word
of my patience.”
1. The doctrine of the gospel of Jesus Christ is fitly called the word of His patience,
because it describes His persevering patience under the cruel persecutions of ungodly
men—the fiery temptations of Satan. The patience of our blessed Lord in bearing,
and in forbearing, is most amazing.
2. The commendation expressed in the text may refer to the patience which the
Philadelphians had exercised in keeping the word of Christ whilst they had been
enduring reproaches, and temptations, and afflictions. It requires more than an
ordinary degree of patience to keep the word of the Redeemer when we are called to
suffer for its sake. The stronger is our faith, the more lively is our hope, and the more
lively is our hope, the more steady is our patience in waiting for promised blessings.
Patience is the grace that preserves the tried and tempted Christian from yielding to
despondency: it keeps his mind peaceful in the storms of adversity by counteracting
the baneful influence of pride and unbelief in the heart, which tend to produce
discontent and impatience under trying and distressing circumstances. Nothing
more recommends the religion d Jesus Christ than the exercise of the grace of
patience under severe trials and cruel reproaches.
IV. The promise by which our Lord encouraged the Philadelphians. “I also will keep
thee,” etc. The Lord foresees all the seasons of persecution which His servants will
experience upon earth. ( J. Hyatt.)
Because thou hast kept the word of My patience, therefore will I keep thee
from the hour of temptation.
The happiness of being kept from the hour of temptation
As deliverance out of temptation is undoubtedly one of the greatest mercies that God

vouchsafes His people in this world, so there is nothing that more enhances the
greatness of the mercy than the critical time of God’s vouchsafing it. As in the
“vicissitudes of night and day, the darkness of one recommends the returns of the other,
adding a kind of lustre even to light itself, so it is the hour of danger which sets a price
and value upon the hour of deliverance, and makes it more properly in season.
I. There is a certain proper season, or hour, which gives a peculiar force, strength, and
efficacy to temptation. Every fit of a burning fever is not equally dangerous to the sick
person; nor are all hours during the distemper equally fatal. There is a proper time,
sometimes called in scripture “the day of temptation” (Psa_95:8); sometimes “the evil
day” (Eph_6:13); and sometimes “the hour of temptation.” A time in which temptation is
infinitely more fierce and daring, more urgent and impetuous, than at other times.
II. By what means, helps, and advantages, a temptation attains its proper season or
hour.
1. For that which is most remote, but yet the very source of all the mischief which the
devil either does or can do to the souls of men; namely, that original, universal
corruption of man’s nature, containing in it the seeds and first principles of all sins
whatsoever, and more or less disposing a man to the commission of them. For it is
this which administers the first materials for the tempter to work upon, and without
which it is certain that he could do nothing.
2. The next advantage is from that particular corruption, or sort of sin, which a man
is most peculiarly prone and inclined to.
3. A third advantage towards the prevailing hour of a temptation, is the continual
offer of alluring objects and occasions extremely agreeable to a man’s particular
corruption.
4. The fourth advantage, or furtherance towards the maturity or prevalent season of
a temptation: which is the unspeakable malice and activity, together with the
incredible skill and boldness of the tempter.
5. Over and above all this, God sometimes, in his wise providence and just judgment,
commissions this implacable spirit to tempt at a rate more than ordinary. And this
must needs be a further advantage towards the ripening of a temptation than any of
the former.
6. A sixth advantage, by which a temptation approaches to its crisis or proper hour,
is a previous, growing familiarity of the mind with the sin which a man is tempted to;
whereby he comes to think of it with still lesser and lesser abhorrences, than formerly
he was wont to do.
7. There is yet another way by which a temptation arrives to its highest pitch or
proper hour; and that is by a long train of gradual, imperceivable encroaches of the
flesh upon the spirit.
III. Some signs, marks, and diagnostics, whereby we may discern when a temptation has
attained its proper season or hour.
1. When there is a strange, peculiar, and more than usual juncture and concurrence
of all circumstances and opportunities for the commission of any sin, that especially
which a man is most inclined to; then, no doubt, is the hour of temptation.
2. A second sign of a temptation’s drawing near its hour is a strange averseness to
duty, and a backwardness to, if not a neglect of, the spiritual exercises of prayer,
reading, and meditation. Now as every principle of life has some suitable aliment or

provision, by which both its being is continued and its strength supported: so the
forementioned duties are the real proper nutriment by which the spiritual life is kept
up and maintained in the vigorous exercise of its vital powers.
3. The third sign that I shall mention of a temptation’s attaining its full hour or
maturity, is a more than usual restlessness and importunity in its enticings or
instigations. For it is the tempter’s last assault, and therefore will certainly be
furious; the last pass which he makes at the soul, and therefore will be sure to be
driven home.
Inferences:
1. That every time in which a man is tempted is not properly the hour of temptation.
2. That every man living, some time or other, sooner or later, shall assuredly meet
with an hour of temptation; a certain critical hour, which shall more especially try
what mettle his heart is made of, and in which the eternal concerns of his soul shall
more particularly lie at stake.
3. That the surest way to carry us safe and successful through this great and
searching hour of probation, is a strict, steady, conscientious living up to the rules of
our religion, which the text here calls a “keeping the word of Christ’s patience;” a
denomination given to the gospel, from that peculiar distinguishing grace which the
great author of the gospel was pleased to signalise it for, above all other religions and
institutions in the world, and that both by his precept and example. (R. South, D. D.)
Keeping and kept
We are not to suppose that these good souls in Philadelphia lived angelic lives of
unbroken holiness because Jesus Christ has nothing but praise for them. Rather we are
to learn the great thought that, in all our poor, stained service, He recognises the central
motive and main drift, and, accepting these, is glad when He can commend.
I. The thing kept. This expression, “the word of My patience,” refers, not to individual
commandments to patience, but to the entire gospel message to men. What does the
New Testament mean by “patience”? Not merely endurance, although, of course, that is
included, but endurance of such a sort as will secure persistence in work, in spite of all
the opposition and sufferings which may come in the way. The man who will reach his
hand through the smoke of hell to lay hold of plain duty is the patient man of the New
Testament.
II. The keepers of this word. The metaphor represents to us the action of one who,
possessing some valuable thing, puts it into some safe place, takes great care of it, and
watches tenderly and jealously over it So “thou hast kept the word of My patience.” There
are two ways by which Christians are to do that; the one is by inwardly cherishing the
word, and the other by outwardly obeying it. Let me say a word about each of these two
things. I am afraid that the plain practical duty of reading their Bibles is getting to be a
much neglected duty amongst professing Christian people. I do not know how you are to
keep the word of Christ’s patience in your hearts and minds if you do not read them.
There never was, and there never will be, vigorous Christian life unless there be an
honest and habitual study of God’s word. The trees whose roots are laved and branches
freshened by that river have leaves that never wither, and all their blossoms set. But the
word is kept by continual obedience in action as well as by inward treasuring. Obviously
the inward must precede the outward. Unless we can say with the Psalmist, “Thy word

have I hid in my heart,” we shall not be able to say with him, “I have not laid thy
righteousness within my heart.”
III. Christ keeping the keepers of His word. There is a beautiful reciprocity. Christ will
do for us as we have done with His word. Christ still does in heaven what lie did upon
earth. Christ in heaven is as near each trembling heart and feeble foot, to defend and to
uphold, as was Christ upon earth. He does not promise to keep us at a distance from
temptation, so as that we shall not have to face it, but from means, as any that can look
at the original will see, that He will “save us out of it,” we having previously been in it, so
as that “the hour of temptation” shall not be the hour of failing. The lustre of earthly
brightnesses will have no glory by reason of the glory that excelleth, and, when set by the
side of heavenly gifts, will show black against their radiance, as would electric light
between the eye and the sun. (A. Maclaren, D. D.)
Temptation consolidates character
When a hard winter sets in, and the earth is covered with a mantle of snow, and each
little knot and spray in the hedgerow is encrusted with icicles, vegetation seems to be
killed, and every green thing blighted. But it is not so. The genial forces of the earth are
driven inward and work deep in her bosom. The snow mantle is doing for her what the
fur mantle does for the human frame—concentrating and preserving the vital heat
within. So it is in temptation: the time of temptation is a cheerless and dreary hour,
when everything seems at a standstill, and the spiritual pulse can no longer be felt, it
beats so faintly to the outward touch; but if the will is faithful and true, and the soul
patient, the life is really concentrating itself, and rallying its forces within There have
been moderate Christians, there have been shallow Christians, without very much
temptation; but there never yet was a saintly Christian, never yet one who pressed so the
higher summits of the spiritual life, never one whose banner bore the strange device
“Excelsior,” who was not made the victim of manifold temptations. (Dean Goulburn.)
Times of trial
Times of general calamity and confusion have ever been productive of the greatest
minds. The purest ore is produced from the hottest furnace, and the brightest
thunderbolt is elicited from the darkest storm. (C. Colton.)
10. VWS, “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.'”

He that is holy (ᆇ ᅏᆇ ᅏᆇ ᅏᆇ ᅏγιοςγιοςγιοςγιος)
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 ᆋσιος, 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. ᅗγιος, the word
used here, refers rather to separation from evil.
He that is true (ᆇ ᅊληθινᆵᆇ ᅊληθινᆵᆇ ᅊληθινᆵᆇ ᅊληθινᆵςςςς)
See on Joh_1:9. Αληθινᆵς 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 (τᆵν ᅎρτον τᆵν ᅊληθινόν).
Israel was a vine of God's planting (Psa_80:8), Christ is the true (ᅧ ᅊληθινᆱ) 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.
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.
No man shutteth (οᆒδεᆳοᆒδεᆳοᆒδεᆳοᆒδεᆳςςςς κλείκλείκλείκλείειειειει)
Read κλείσει shall shut So Rev.
11. SBC, “Little Strength and his Victory: Children’s Sermon.
St. John, in writing to the Churches of Asia, is only able to send two letters of unmixed
praise: one to Smyrna and the other to Philadelphia. These letters were addressed to the
angel of the Churches—that, no doubt, was to the bishop or the head minister of the
Church in each place—so that he might read it to the people.
I. "I have set before thee an open door." This, no doubt, meant to the people of the
Church of Philadelphia that God had prepared the way for them to preach the Gospel to
others who had not yet heard it. What does it mean to us? Surely it means that God has
given us some work to do for Him, that He has opened a door of usefulness for us. There
are many people who will gladly do great things, but who will not condescend to think of
little ones. It may only be your portion for a little while to do little things for the Master.
Do not be above doing little things for Jesus. Remember that nothing is really little if it is
done for Him. You would not call a house properly furnished if it only had a few large
things in it. You want something more than a bedstead, a dining-table, and a piano. Two
or three great acts won’t furnish a Christian life, and make it look beautiful. Let us have
the large pieces of furniture, but let us have something more. Many say, "I can do
nothing, because I have so little strength, and my faith is so very weak." There are too

many little-strength and weak-faith Christians, and very many of them have not the least
right to be so. Do you want to know how you may become a little-strength and a weak-
faith Christian, so that the Lord may get no glory out of your life, and that your face may
ever say, "It is not beautiful to be a Christian; the Lord’s yoke is not easy: it is very hard;
His burden is not light: it is very heavy"? Then I will tell you how to do it; it is so easy.
Don’t use the little strength God has given you; that is all. The man laid up the talent in a
napkin, and of course it gained nothing; but, worst of all, he had that taken from him. So,
if you do not use your little strength, even the little you have will all go; it will be taken
from you.
II. These people not only used their little strength, but they were also brave. They had
not denied Christ’s name. Although persecuted for His name’s sake, they had not hidden
their colours; they had not denied His name. There were those looking on who were of
the synagogue of Satan, no doubt some of them their persecutors; but, through the
patient endurance of the Christians of Philadelphia, they were won for God. To Smyrna
God had promised that the synagogue of Satan should not prevail against them; that
means that God would shield and protect His people from the power of their enemies:
but we have a fuller promise here—they shall not only be kept from the power of their
enemies, but they shall win some of them over to God’s side: "I will make them to come
and worship before thy feet, and to know that I have loved thee." They would show by
their lives that God was with them, and that He loved them.
J. Stephens, Light for Little Lanterns, p. 173.
12. MEYER, “ LET NO ONE TAKE THY CROWN
Rev_3:7-13
For those who have but a little strength, the Lord sets open a wide door. You may not be
able to open the door, but you can enter it in His Name. Once He opens the door, all the
opposition you may be called upon to encounter will not avail to shut it; and if He shuts
the door against your adversaries, all their craft and strength will beat against its exterior
in vain. Get Christ to shut the door against the tempting at would allure you from your
allegiance, may be sorely beset, but He will keep them in the hour of trial. They shall not
miss their crown, but shall become permanent and important constituents in the eternal
Temple. “We have often stood to notice the strength and stability of a pillar in an old
church. It has looked unmoved on generations that have grown from youth to age at its
base, and so shall Christ’s saints endure.
It is marvelous how much Christ can make of our poor lives, if only we yield to Him. It
was said of a great statesman recently deceased, “He was a resounding example of what a
great thing a great man may make of a life.” But how much greater can Christ make a life,
once a mere block of stone, but now inscribed with His own mystic handwriting and
engraving!
8 I know your deeds. See, I have placed before you
an open door that no one can shut. I know that

you have little strength, yet you have kept my
word and have not denied my name.
1. BAR ES, "I know thy works - See the notes on Rev_2:2.
Behold, I have set before thee an open door - Referring to his authority as
stated in Rev_3:7. The “open door” here evidently refers to the enjoyment of some
privilege or honor; and, so far as the language is concerned, it may refer to any one of the
following things - either:
(1) The ability to do good - represented as the “opening of the door.” Compare
Act_14:27; 1Co_16:9; 2Co_2:12; Col_4:3.
(2) The privilege of access to the heavenly palace; that is, that they had an abundant
opportunity of securing their salvation, the door being never closed against them
by day or by night. Compare Rev_21:25. Or.
(3) It may mean that they had before them an open way of egress from danger and
persecution.
This latter Prof. Stuart supposes to be the true meaning; and argues this because it is
immediately specified that those Jewish persecutors would be made to humble
themselves, and that the church would but lightly experience the troubles which were
coming upon the world around them. But the more natural interpretation of the phrase
“an open door” is that it refers to access to a thing rather than egress from a thing; that
we may come to what we desire to approach, rather than escape from what we dread.
There is no objection, it seems to me, to the supposition that the language may be used
here in the largest sense - as denoting that, in regard to the church at Philadelphia, there
was no restraint. He had given them the most unlimited privileges. The temple of
salvation was thrown open to them; the celestial city was accessible; the whole world was
before them as a field of usefulness, and anywhere, and everywhere, they might do good,
and at all times they might have access to the kingdom of God.
And no man can shut it - No one has the power of preventing this, for he who has
control over all things concedes these privileges to you.
For then hast a little strength - This would imply that they had not great vigor, but
still that, notwithstanding there were so many obstacles to their doing good, and so
many temptations to evil, there still remained with them some degree of energy. They
were not wholly dead; and as long as that was the case, the door was still open for them
to do good. The words “little strength” may refer either to the smallness of the number -
meaning that they were few; or it may refer to the spiritual life and energy of the church -
meaning that, though feeble, their vital energy was not wholly gone. The more natural
interpretation seems to be to refer it to the latter; and the sense is, that although they
had not the highest degree of energy, or had not all that the Saviour desired they should
have, they were not wholly dead. The Saviour saw among them the evidences of spiritual
life; and in view of that he says he had set before them an open door, and there was
abundant opportunity to employ all the energy and zeal which they had. It may be
remarked that the same thing is true now; that wherever there is any vitality in a church,
the Saviour will furnish ample opportunity that it may be employed in his service.
And hast not denied my name - When Christians were brought before pagan

magistrates in times of persecution, they were required to renounce the name of Christ,
and to disown him in a public manner. It is possible that, amidst the persecutions that
raged in the early times, the members of the church at Philadelphia had been summoned
to such a trial, and they had stood the trial firmly. It would seem from the following
verse, that the efforts which had been made to induce them to renounce the name of
Christ had been made by those who professed to be Jews, though they evinced the spirit
of Satan. If so, then the attempt was probably to convince them that Jesus was not the
Christ. This attempt would be made in all places where there were Jews.
2. CLARKE, "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.
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.
3. GILL, "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.
4. HE RY, "The subject-matter of this epistle, where,
1. Christ puts them in mind of what he had done for them: I have set before thee an
open door, and no man can shut it, Rev_3:8. I have set it open, and kept it open, though
there be many adversaries. Learn here, (1.) Christ is to be acknowledged as the author of
all the liberty and opportunity his churches enjoy. (2.) He takes notice and keeps
account, how long he has preserved their spiritual liberties and privileges for them. (3.)
Wicked men envy the people of God their door of liberty, and would be glad to shut it
against them. (4.) If we do not provoke Christ to shut this door against us, men cannot
do it.
2. This church is commended: Thou hast a little strength, and hast kept my word,
and hast not denied my name, Rev_3:8. In this there seems to be couched a gentle
reproof: “Thou hast a little strength, a little grace, which, though it be not proportionate
to the wide door of opportunity which I have opened to thee, yet is true grace, and has
kept thee faithful.” True grace, though weak, has the divine approbation; but, though
Christ accepts a little strength, yet believers should not rest satisfied in a little, but
should strive to grow in grace, to be strong in faith, giving glory to God. True grace,
though weak, will do more than the greatest gifts or highest degrees of common grace,
for it will enable the Christian to keep the word of Christ, and not to deny his name.
Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true
grace, and are pleasing to Christ as such.
5. JAMISO , "I have set — Greek, “given”: it is My gracious gift to thee.
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.”
and — The three oldest manuscripts, A, B, C, and Origen read, “which no man can
shut.”
for — “because.”
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.
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.

6. PULPIT, "I know thy works. Once more Christ's judgment is based upon intimate personal
knowledge. A question arises whether the next sentence, introduced by "behold," should be
parenthetical or not. It is possible, as in the Authorized Version and previous English versions, and
also in the Vulgate, to avoid what is certainly an awkward parenthesis. On the other hand, it seems
clear that in Rev_3:1 and Rev_3:15 ὅτι depends upon οἷδα , "I know thy works, that thou," and does
not introduce a fresh sentence; "I know thy works: for thou." Then must not ὅτι depend
upon οἷδαhere? But either arrangement makes good sense, and perhaps the omission of the
parenthesis makes the best sense: "Because thou hast little power, and hast made a good use of
that little, I have given thee an opportunity of which none shall deprive thee." This seems to be the
obvious meaning of the"opened door," in accordance
with 1Co_16:9; 2Co_2:12; Act_14:27; Col_4:3. The Philadelphian Church, in spite of its small
advantages, whether in numbers or prosperity, kept Christ's word when called upon to deny him;
and for this it shall ever have the privilege of giving others an entrance into Christ's fold. The
aorists, ἐτήρησας and ἠρνήσω , appear to point to some definite occasion. On "keep my word," see
notes on Rev_1:3 and Rev_2:26. The antithetic parallelism, "didst keep and didst not deny," is
thoroughly in St. John's style, and is one of many instances of the Hebrew cast of his language
(comp. Rev_2:13; Joh_1:3, Joh_1:20;Joh_3:16; Joh_10:5, Joh_10:18,
etc.; 1Jn_1:5, 1Jn_1:6; 1Jn_2:4, 1Jn_2:10, 1Jn_2:11, 1Jn_2:27, 1Jn_2:28). The ungrammatical
repetition involved in ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν recurs inRev_7:2; Rev_13:12; Rev_20:8.
Such frequent solecisms argue imperfect grasp of the language.
7. Spurgeon, "A church may have a very short muster-roll, and yet ikt may be very
dear to god, who thinks more of quality than of quantity, more of obedience than of
numbers." ot a lot of gifted people in this church, but they were faithful. Spurgeon
writes, "The Lord does not blame us for having little stregth, but for having little
love, little faith, little zeal, little consecration."
9 I will make those who are of the synagogue of
Satan, who claim to be Jews though they are not,
but are liars—I will make them come and fall
down at your feet and acknowledge that I have
loved you.
1. BAR ES, "Behold, I will make - Greek, “I give” - δίδωµι didōmi; that is, I will
arrange matters so that this shall occur. The word implies that he had power to do this,
and consequently proves that he has power over the heart of man, and Call secure such a
result as he chooses.
Them of the synagogue of Satan, which say they are Jews - Who profess to be
Jews, but are really of the synagogue of Satan. See the notes on Rev_2:9. The meaning is,
that, though they were of Jewish extraction, and boasted much of being Jews, yet they
were really under the influence of Satan, and their assemblages deserved to be called his

“synagogue.”
And are not, but do lie - It is a false profession altogether. Compare notes on
1Jo_1:6.
Behold, I will make them to come and worship before thy feet - The word
rendered “worship” here, means, properly, to full prostrate; and then to do homage, or to
worship in the proper sense, as this was commonly done by falling prostrate. See the
notes on Mat_2:2. So far as the word is concerned, it may refer either to spiritual
homage, that is, the worship of God; or it may mean respect as shown to superiors. If it is
used here in the sense of divine worship properly so called, it means that they would be
constrained to come and worship “before them,” or in their very presence; if it is used in
the more general signification, it means that they would be constrained to show them
honor and respect. The latter is the probable meaning; that is, that they would be
constrained to acknowledge that they were the children of God, or that God regarded
them with his favor. It does not mean necessarily that they would themselves be
converted to Christ, but that, as they had been accustomed to revile and oppose those
who were true Christians, they would be constrained to come and render them the
respect due to those who were sincerely endeavoring to serve their Maker. The truth
taught here is, that it is in the power of the Lord Jesus so to turn the hearts of all the
enemies of religion that they shall be brought to show respect to it; so to incline the
minds of all people that they shall honor the church, or be at least outwardly its friends.
Such homage the world shall yet be constrained to pay to it.
And to know that I have loved thee - This explains what he had just said, and
shows that he means that the enemies of his church will yet be constrained to
acknowledge that it enjoys the smiles of God, and that instead of being persecuted and
reviled, it should be respected and loved.
2. CLARKE, "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.
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.
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.
3. GILL, "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.
4. HE RY, "Here is a promise of the great favour God would bestow on this church,
Rev_3:9, Rev_3:10. This favour consists in two things: -
(1.) Christ would make this church's enemies subject to her. [1.] Those enemies are
described to be such as said they were Jews, but lied in saying so - pretended to be the
only and peculiar people of God, but were really the synagogue of Satan. Assemblies that
worship God in spirit and in truth are the Israel of God; assemblies that either worship
false gods, or the true God in a false manner, are the synagogues of Satan: though they
may profess to be the only people of God, their profession is a lie. [2.] Their subjection to
the church is described: They shall worship at thy feet; not pay a religious and divine
honour to the church itself, nor to the ministry of it, but shall be convinced that they
have been in the wrong, that this church is in the right and is beloved of Christ, and they
shall desire to be taken into communion with her and that they may worship the same
God after the same manner. How shall this great change be wrought? By the power of
God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his
church: They shall know that I have loved thee. Observe, First, The greatest honour and
happiness any church can enjoy consist in the peculiar love and favour of Christ.
Secondly, Christ can discover this his favour to his people in such a manner that their
very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace
of Christ, soften the hearts of their enemies, and make them desirous to be admitted into
communion with them.
5. JAMISO , "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.
6. PULPIT, "Behold I give of the synagogue of Satan. The true reading seems to be
neither δίδωµι nor δέδωκα , but διδῶ , from the form διδόω , which is fairly common in classical
Greek. The construction,ἐκ τῆς συναγωγῆς , the partitive genitive used as subject or object of a
verb, is frequent in St. John's writings (Joh_1:24; Joh_7:40; Joh_16:17; 2Jn_1:4;
comp. Joh_6:39; Joh_21:10). The Church of Smyrna was encouraged with a promise that their
Jewish opponents should not be victorious over them. The Philadelphian Christians are told that
they shall be victorious over their Jewish opponents. As before (Rev_2:9), those who "say they are
Jews, and they are not," are Jews who refuse to believe in the Messiah and reject the Gospel. The
only true Jews are those who accept the Christ. They are not, but do lie. Antithetic parallelism, as in
verse 8 and Rev_2:13. I will make them to come and worship at thy feet. This would be fulfilled
when the destruction of Jerusalem drove large numbers of Jews into Asia Minor. Every city which
had previously had a Jewish colony would then receive a great influx of refugees. This augmented
Jewish settlement at Philadelphia was to furnish some converts to the Christian Church; but, as we
learn from the epistles of Ignatius, these converts tainted the Church with a stubborn form of
Judaistic error. Hence the need of the warning in Rev_2:11. Compare "The sons also of them that
afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves
down at the soles of thy feet" (Isa_60:14; Isa_49:23). Know that I have loved thee. The "I" is
emphatic: "I will cause them to recoginize that in this you received a blessing manifestly Divine."
10 Since you have kept my command to endure
patiently, I will also keep you from the hour of
trial that is going to come on the whole world to
test the inhabitants of the earth.
1. BAR ES, "Because thou hast kept the word of my patience - My word
commanding or enjoining patience; that is, thou hast manifested the patience which I
require. They had shown this in the trials which they had experienced; he promises now,
that in return he will keep them in the future trials that shall come upon the world. One
of the highest rewards of patience in one trial is the grace that God gives us to bear
another. The fact that we have been patient and submis sive may be regarded as proof
that he will give us grace that we may be patient and submissive in the trials that are to
come. God does not leave those who have shown that they will not leave him.
I also will keep thee - That is, I will so keep you that you shall not sink under the
trials which will prove a severe temptation to many. This does not mean that they would

be actually kept from calamity of all kinds, but that they would be kept from the
temptation of apostasy in calamity. He would give them grace to bear up under trials
with a Christian spirit, and in such a manner that their salvation should not be
endangered.
From the hour of temptation - The season; the time; the period of temptation.
You shall be no kept that what will prove to be a time of temptation to so many, shall not
endanger your salvation. Though others fall, you shall not; though you may be afflicted
with others, yet you shall have grace to sustain you.
Which shall come upon all the world - The phrase used here - “all the world” -
may either denote the whole world; or the whole Roman empire; or a large district of
country; or the land of Judaea. See the notes on Luk_2:1. Here, perhaps, all that is
implied is, that the trial would be very extensive or general - so much so as to embrace
the world, as the word was understood by those to whom the epistle was addressed. It
need not be supposed that the whole world literally was included in it, or even all the
Roman empire, but what was the world to them - the region which they would embrace
in that term. If there were some far-spreading calamity in the country where they
resided, it would probably be all that would be fairly embraced in the meaning of the
word. It is not known to what trial the speaker refers. It may have been some form of
persecution, or it may have been some calamity by disease, earthquake, or famine that
was to occur. Tacitus (see Wetstein, in loco) mentions an earthquake that sank twelve
cities in Asia Minor, in one night, by which, among others, Philadelphia was deeply
affected; and ‘it is possible that there may have been reference here to that overwhelming
calamity. But nothing can be determined with certainty in regard to this.
To try them that dwell upon the earth - To test their character. It would rather
seem from this that the affliction was some form of persecution as adapted to test the
fidelity of those who were affected by it. The persecutions in the Roman empire would
furnish abundant occasions for such a trial.
2. CLARKE, "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.
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.
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.
3. GILL, "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,
4. HE RY, "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,
5. JAMISO , "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.”
I also — The reward is in kind: “because thou didst keep,” etc. “I also (on My side) will
keep thee,” etc.
from — Greek, “(so as to deliver thee) out of,” not to exempt from temptation.
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.
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, Rev_9:21; 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.
6. PULPIT, "Because thou didst keep(see notes on Rev_1:3 and Rev_2:26) the word of my
patience, I also will keep thee. This is the Divine lex talionis. "Forgive, and ye shall be forgiven;
give, and it shall be given unto you" (Luk_6:37, Luk_6:38); keep, and ye shall be kept. Compare "I
know mine own, and mine own know me" (Joh_10:14). "The word of my patience" may mean either
the gospel, which everywhere teaches patience, or those sayings of Christ in which he specially
inculcates this duty (Luk_8:15; Luk_21:19; Mat_10:22; Mat_24:13). In "I also will keep thee" the two
pronouns are in emphatic contrast. From the hour of temptation. The phrase, τηρεῖν ἐκ , occurs
elsewhere in the New Testament only in Joh_17:15 (comp. Jas_1:27, where we have τηρεῖν ἀπό ,
and 2Th_3:3, φυλάσσειν ἀπό ). It is not certain that the common explanation, that ἀπό implies
exemption from trial, while ἐκ implies preservation under trial, holds good. "Temptation"
(πειρασµός ) generally has no article in the New Testament. Here it has the article, as if "the
temptation" were to be of no ordinary kind. The word does not occur elsewhere in St. John's
writings. In order to bring substantive and verb into harmony, the Revised Version
renders πειρασµός "trial," the word for "to try" being πειράσαι . "World" here is not the κόσµος , "the
ordered universe" (Rev_11:15; Rev_13:8; Rev_17:8), but the οἰκυµένη , "the inhabited earth"
(Rev_12:9; Rev_16:14). The phrase, "to dwell upon the earth," κατοικεῖν ἐπὶ τῆς γῆς , is peculiar to
the Apocalypse (Rev_6:10; Rev_8:13; Rev_11:10; Rev_13:8, Rev_13:14). "The hour of trial" seems
to be that which Christ had foretold should precede his coming, especially the triumph of antichrist.
Hence the declaration in the next verse.
7. MACLARE , “KEEPING AND KEPT

There are only two of the seven churches which receive no censure or rebuke from Jesus
Christ; and of these two - viz., the churches of Smyrna and Philadelphia - the former
receives but little praise though much sympathy. This church at Philadelphia stands
alone in the abundance and unalloyed character of the eulogium which Christ passes
upon it. He doles out His praise with a liberal hand, and nothing delights Him more than
when He can commend even our imperfect work. He does not wait for our performances
to reach the point of absolute sinlessness before He approves them. Do you think that a
father or a mother, when its child was trying to please him or her, would be at all likely to
say, ‘Your gift is worth very little. I could buy a far better one in a shop’? And do you
think that Jesus Christ’s love and delight in the service of His children are less generous
than ours? Surely not.
So here we are not to suppose that these good souls in Philadelphia lived angelic lives of
unbroken holiness because Jesus Christ has nothing but praise for them. Rather we are
to learn the great thought that, in all our poor, stained service, He recognizes the central
motive and main drift, and, accepting these, is glad when He can commend. ‘Thou hast
kept the word of My patience,’ and, with a beautiful reciprocity, ‘I will keep those that
keep My word from’ and ‘in the hour of temptation.’
I. Now notice, in the first place, the thing kept.
That is a remarkable phrase ‘the word of My patience.’ A verse or two before, our Lord
had said to the same church, evidently speaking about the same thing in them, ‘Thou
hast a little strength, and hast kept My word.’ This expression, ‘the word of My patience,’
seems to be best understood in the same general way as that other which precedes it, and
upon which it is a commentary and an explanation. It refers, not to individual
commandments to patience, but to the entire gospel message, the general whole of ‘the
Word of Jesus Christ’ communicated therein to men. That is a profound and beautiful
way of characterizing the sum of the revelation of God in Christ as ‘the word of His
patience,’ and is one which yields ample reward to meditative thought.
The whole gospel, then, is so named, inasmuch as it all records the patience which Christ
exercised.
What does the New Testament mean by ‘patience’? Not merely endurance, although, of
course, that is included, but endurance of such a sort as will secure persistence in work,
in spite of all the opposition and sufferings which may come in the way. The world’s
patience simply means, ‘Pour on, I will endure.’ The New Testament patience has in it
the idea of perseverance as well as of endurance, and means, not only that we bow to the
pain or the sorrow, but that nothing in sorrow, nothing in trial, nothing in temptation,
nothing in antagonism, has the smallest power to divert us from doing what we know to
be right. The man who will reach his hand through the smoke of hell to lay hold of plain
duty is the patient man of the New Testament. ‘Though there were as many devils in
Worms as there are tiles on the housetops, I will go in.’ That speech of Luther’s, though
uttered with a little too much energy, expressed the true idea of Christian patience. High
above the stormy and somewhat rough determination of the servant towers, calm and
gentle, and therefore stronger, the ‘patience’ of the Lord, and the whole story of His life
on earth may well be regarded, from this point of view, as the record of His unfaltering
and meek continuance in obedience to the Father’s will, in the face of opposition and
suffering. His life, to use a secular word, was the most ‘heroic’ ever lived. Before Him was
the thing to be done, and between Him and it were massed such battalions of
antagonism and evil as never were mustered in opposition to any other saintly soul upon
earth. And through all He went persistently, with ‘His face like a flint,’ of set purpose to
do the work for which He came into the world.

But there was no fierce antagonism about Jesus Christ’s patience. His persistence, in
spite of all obstacles and opposition, was the persistence of meekness, the heroism of
gentleness. Patience in the lower sense of quiet endurance, as well as in the higher, of
heroic scorn of all that opposition could do to hinder the realization of the Father’s will,
is deeply stamped upon His life. We think of His gentleness, of His meekness, of His
humility, of all the softer, and, as men insolently call them, the more feminine virtues in
Christ’s character. But I do not know that we often enough think of what men, with equal
insolence and shortsightedness, call the masculine virtues of which, too, He is the great
Exemplar, that magnificent, unparalleled, and perfectly quiet and unostentatious
invincibility of will and heroism of settled resolve with which He pressed towards the
mark, though the mark was a cross.
This is the theme of the gospel story, and this Apocalypse of a gentle Christ, whose
gentleness was the gentleness of inflexible strength, this story, or word ‘of My patience,’
is that which we are to lay upon our hearts. For that name is fitly applied to the gospel,
inasmuch as it enjoins upon every one of us in our degree, and in regard of the far easier
tasks and slighter antagonisms with which we have to do and which we have to meet, to
make Christ’s persistence the model for our lives. So the whole morality of Christianity
may almost be gathered up into this one expression, which sets forth at once the law and
the supreme motive for fulfilling it. Unwelcome and hard tasks are made easy and
delightsome when we hear Jesus say, ‘The record of My patience is thy pattern and thy
power. Be like Me, and thou shalt be perfect and entire, wanting nothing.’
II. Notice, next, the keepers of this word.
The metaphor represents to us the action of one who, possessing some valuable thing,
puts it into some safe place, takes great care of it, carries it very near to the heart,
perhaps within the robe, and watches tenderly and jealously over it. So ‘thou hast kept
the word of My patience.’
There are two ways by which Christians are to do that; the one is by inwardly cherishing
the word and the other by outwardly obeying it. There should be both the inward
counting it dear and precious, and treasuring it in mind and heart, as the Psalmist says,
‘Thy word have I hid in my heart, that I should not offend against Thee,’ and also the
regulation of conduct which we more usually regard as keeping the commandment.
Let me say a word, and it shall only be a word, about each of these two things. I am afraid
that the plain practical duty of reading their Bibles is getting to be a much neglected duty
amongst professing Christian people. I do not know how you are to keep the words of
Christ’s patience in your hearts and minds if you do not read them. I am afraid that most
Christian congregations nowadays do their systematic and prayerful study of the New
Testament by proxy, and expect their ministers to read the Bible for them and to tell
them what is there. A mother will sometimes take a morsel of her child’s food into her
mouth, and half masticate it first before she passes it to the little gums. I am afraid that
newspapers, and circulating libraries, and magazines, and little religious books - very
good in their way, but secondary and subordinate - have taken the place that our fathers
used to have filled by honest reading of God’s Word. And that is one of the reasons, and I
believe it is a very large part of the reason, why so many professing Christians do not
come up to this standard; and instead of ‘running with patience the race that is set before
them,’ walk in an extraordinarily leisurely fashion, by fits and starts, and sometimes with
long intervals, in which they sit still on the road, and are not a mile farther at a year’s end
than they were when it began. There never was, and there never will be, vigorous
Christian life unless there be an honest and habitual study of God’s Word. There is no

short-cut by which Christians can reach the end of the race. Foremost among the
methods by which their eyes are enlightened and their hearts rejoiced are application to
the eyes of their understanding of that eye-salve, and the hiding in their hearts of that
sweet solace and fountain of gladness, the Word of Christ’s patience, the revelation of
God’s will. The trees whose roots are laved and branches freshened by that river have
leaves that never wither, and all their blossoms set.
But the word is kept by continual obedience in action as well as by inward treasuring.
Obviously the inward must precede the outward. Unless we can say with the Psalmist,
‘Thy word have I hid in my heart,’ we shall not be able to say with him, ‘I have not hid
Thy righteousness within my heart.’ If the Word of the Lord is to sound like a rousing
trumpet-blast from our lives, it must first be heard in secret by us, and its music linger in
our listening hearts.
We need this brave persistence in daily life if we are not to fail wholly. Very instructive in
this aspect are many of the Scripture allusions to ‘patience’ as essential to the various
virtues and blessednesses of Christian life.
For example, In your patience ye shall win your souls.’ Only he who presses right on, in
spite of all that externals can do to hinder him from realizing his conviction of duty, is
the lord of his own spirit. All others are slaves to something or some one. By persistence
in the paths of Christian service, no matter what around or within us may rise up to
hinder us, and by such persistence only, do we become masters of ourselves. Many a man
has to walk, as in the old days of ordeal by fire, over a road strewn with hot ploughshares,
to get to the place where God will have him to be. And if he does not flinch, though he
may reach the goal with scorched feet, he will reach it with a quiet heart, and possess
himself, whatever he may lose.
Again, the Lord Himself says to us, ‘These are those which bring forth fruit with
patience.’ There is no growth of Christian character, no flowering of Christian conduct,
no setting of incipient virtues into the mature fruit of settled habit, without this
persistent adherence in the face of all antagonism, to the dictates of conscience and the
commandment of Christ. It is the condition of bringing forth fruit, some thirty, some
sixty, and some a hundredfold.
Again the Scripture says, demanding this same persistence, gentle abstinence, and
sanctified stiffneckedness, ‘Run with perseverance the race that is set before you.’ There
is no progress in the Christian course, no accomplishing the stadia through which we
have to pass, except there be this dogged keeping at what we know to be duty, in spite of
all the reluctance of trembling limbs, and the cowardice of our poor hearts.
III. We have here Christ keeping the keepers of His word.
‘Because thou hast kept the word of My patience I will keep thee from,’ and in, ‘the hour
of temptation.’ There is a beautiful reciprocity, as I said. Christ will do for us as we have
done with His word. Christ still does in heaven what He did upon earth. In the great high
priest’s prayer recorded by the evangelist who was also the amanuensis of these letters
from heaven, Jesus said, ‘I kept them in Thy name which Thou hast given Me, and I
guarded them, and not one of them perished.’ And now, speaking from heaven, He
continues His earthly guardianship, and bids us trust that, just as when with His
followers here, He sheltered them as a parent bird does its young, fluttering round them,
bearing them up on its wings, and drew them within the sacred circle of His sweet,
warm, strong, impregnable protection, so, if we keep the word of His patience,
cherishing the story of His life in our hearts, and humbly seeking to mould our lives after
its sweet and strong beauty, He will keep us in the midst of, and also from, the hour of

temptation. The Christ in heaven is as near each trembling heart and feeble foot, to
defend and to uphold, as was the Christ upon earth.
He does not promise to keep us at a distance from temptation, so as that we shall not
have to face it, but from means, as any that can look at the original will see, that He will
save us out of it, we having previously been in it, so as that ‘the hour of temptation’ shall
not be the hour of falling. Yes! the man whose heart is filled with the story of Christ’s
patience, and who is seeking to keep that word, will walk in the midst of the fire-damp of
this mine that we live in, as with a safety lamp in his hand, and there will be no
explosion. If we keep our hearts in the love of God, and in that great word of Christ’s
patience, the gunpowder in our nature will be wetted, and when a spark falls upon it
there will be no flash. Outward circumstances will not be emptied of their power to
tempt, but our susceptibility will be deadened in proportion as we keep the word of the
patience of the patient Christ. The lustre of earthly brightnesses will have no glory by
reason of the glory that excelleth, and when set by the side of heavenly gifts will show
black against their radiance, as would electric light between the eye and the sun.
It is great to wrestle with temptation and fling it, but it is greater to be so strong that it
never grasps us.
It is great to be victor over passions and lusts, and to put our heel upon them and
suppress them, but it is better to be so near the Master that they have crouched before
Him, and ‘the lion eats straw like the ox.’
To such blessed state we attain if, and only if, we draw near to Him and in daily
communion with Him secure that the secret of His patient continuance in well-doing is
repeated in us. So we shall be lifted above temptation. That great word of His patience,
and the spirit which goes with the word, will be for us like the cotton wool that chemists
put into the flask which they wish to seal hermetically from the approach of microscopic
germs of corruption. It will let all the air through, but it will keep all the infinitesimal
animated points of poison out. It will filter the most polluted atmosphere, and bring it to
our lungs clean and clear. ‘If thou keep the word of My patience I will keep thee from the
hour of temptation.’
11 I am coming soon. Hold on to what you have, so
that no one will take your crown.
1. BAR ES, "Behold, I come quickly - That is, in the trials referred to. Compare the
notes on Rev_1:1, Rev_1:11, Rev_1:16.
Hold that fast which thou hast - That is, whatever of truth and piety you now
possess. See the notes on Rev_3:3.
That no man take thy crown - The crown of life appointed for all who are true

believers. See the notes on 2Ti_4:8. The truth which is taught bore is, that by negligence
or unfaithfulness in duty we may be deprived of the glory which we might have obtained
if we had been faithful to our God and Saviour. We need to be on our constant guard,
that, in a world of temptation, where the enemies of truth abound, we may not be robbed
of the crown that we might have worn forever. Compare notes on 2Jo_1:8.
2. CLARKE, "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.
Take thy crown - God has provided mansions for you; let none through your fall
occupy those seats of blessedness.
3. GILL, "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.
4. HE RY, "Christ calls the church to that duty which he before promised he would
enable her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty
itself: “Hold fast that which thou hast, that faith, that truth, that strength of grace, that
zeal, that love to the brethren; thou hast been possessed of this excellent treasure, hold it
fast.” (2.) The motives, taken from the speedy appearance of Christ: “Behold, I come
quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity,
and to punish those who fall away; they shall lose that crown which they once seemed to
have a right to, which they hoped for, and pleased themselves with the thoughts of. The
persevering Christian shall win the prize from backsliding professors, who once stood
fair for it.”

5. JAMISO , "Behold — omitted by the three oldest manuscripts and most ancient
versions.
I come quickly — the great incentive to persevering faithfulness, and the consolation
under present trials.
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.
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).
6. PULPIT, "I come quickly. Contrast µαι σοι (Rev_2:5. 16), which is a threat, with ἔρχοµαι πρὸς
ὑµᾶς (Joh_14:28; comp. Rev_16:7; Rev_17:11, Rev_17:13) and ἔρχοµαι used absolutely
(Rev_3:11;Rev_22:7, Rev_22:11, 29), which is a promise. Here the declaration is one of
encouragement to the Church—her trial will be short; her reward is near at hand (see notes
on Rev_1:1). Hold fast. The same verb ( κρατεῖν with the accusative) as
in Rev_2:1, Rev_2:13, Rev_2:14, Rev_2:15, Rev_2:25. The epistle of Ignatius shows that this
warning was needed. Owing to the stubborn Judaism of some in the Philadelphian Church, the
central truths of the gospel were in danger. Take thy crown. Not merely "take away" ( ἃρῃ ) from
thee (1Jn_3:5), but "receive" ( λάβῃ ) for himself (Mat_5:40). Such seems the natural, though
perhaps not the necessary, meaning of the word, and so Jerome renders
it accipiat, not auferat. Thus Jacob received Esau's crown, and Matthias Judas's, and the Gentiles
that of the Jews. But the matter is not of much moment; the prominent thought is the loss to the
loser, not the gain to any one else.
7. VWS, “That no one take thy crown (ᅻᅻᅻᅻνανανανα µηδεᆳµηδεᆳµηδεᆳµηδεᆳςςςς λάβᇽ τᆵλάβᇽ τᆵλάβᇽ τᆵλάβᇽ τᆵνννν στέστέστέστέφανονφανονφανονφανον)
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.
8. SBC, “Divine Decrees. .
I. Not long before the fall and treachery of Judas, Christ pronounced a blessing, as it
seemed, upon all the twelve Apostles, the traitor included. Who would not have thought
from this promise, taken by itself and without reference to the eternal rule of God’s
government which is always understood, even when not formally enunciated, that Judas

was sure of eternal life? It is true our Saviour added, as if with an allusion to him, "Many
that are first shall be last"; yet He said nothing to undeceive such as might refuse to
consult and apply the fundamental law of His impartial providence. All His twelve
Apostles seemed from the letter of His words to be predestined to life. Nevertheless, in a
few months Matthias held the throne and crown of one of them. And there is nothing
remarkable in the circumstance itself that our Lord should have made up their number
to a full twelve after one had fallen; and perhaps there may be contained in it some
symbolical allusion to the scope of His decrees which we cannot altogether enter into. He
does not look at us as mere individuals, but as a body, as a certain, definite whole, of
which the parts may alter in the process of disengaging them from this sinful world, with
reference to some glorious and harmonious design upon us who are the immediate
objects of His bounty and shall be the fruit of His love if we are faithful.
II. What solemn, overwhelming thoughts must have crowded on St. Matthias when he
received the greeting of the eleven Apostles, and took his seat among them as their
brother! His very election was a witness against himself if he did not fulfil it. And such
surely will be ours in our degree. The Christian of every age is but the successor of the
lost and of the dead. We are at present witnesses of the truth, and our very glory is our
warning. Let us, then, as a Church and as individuals, one and all look to Him who alone
can keep us from falling.
J. H. Newman, Parochial and Plain Sermons, vol. ii., p. 117.
I. We all have stores of memory. I do not hold these too light a thing to put into my
catalogue. It is no trifling possession to have passages of Scripture, of sacred poetry, of
holy authors, laid up in the mind. It would be a serious loss if you were to let those
memories melt away—as assuredly they will melt away without effort—for memory, and,
I think, specially sacred memory, left to itself, is a very treacherous thing. You must bring
those passages of the Bible, of poetry, of sacred authors, back frequently to your mind.
Increase the power of a sacred memory by always adding something more to the stock;
and never forget that it is one of the offices and prerogatives of the Holy Ghost to assist
and to empower the memory in Divine things. Remind Him of it. "He shall bring all
things to your remembrance, whatsoever I have said unto you."
II. The acquisition of a flew truth or a clearer perception of any truth is a very real and
very delightful possession. But, if you would "hold" a truth "fast," you must turn that
truth to some practical account, for God is very jealous that His truth be not an idle
thing, lying dormant in a man’s mind; and if He see any truth lying inactive in your
mind, He will suffer it to be robbed. You must realise the truth you have; you must make
that truth a centre round which you are always gathering another and another truth.
III. You have enjoyed lately more than you once did the things of God, the means of
grace—say, a Christian friendship; say, your private religious duties; say, the ordinances
of God’s house; say, the Holy Communion. That joy is a precious thing; it is a direct,
blessed gift of God. Spiritual joy is not exempt from that general law which binds all joy.
In itself it is evanescent. If you would keep your joy, you must study it.
IV. A soft, tender heart, feelings much drawn out in strong love to God or man, is a thing
greatly to be prized. But, to maintain that blessed state of mental affection, it is necessary
that you live very close to God.
V. An open door of usefulness is an exceeding boon when God gives it to man. Have you

any open door of usefulness to benefit any fellow-creature? Occupy it thoroughly.
VI. Spend life in making your calling and election sure. Believe that it needs as much to
go on with as ever it did to begin a religious life; and reverence exceedingly the work of
God in you. (1) God keeps us, by His grace, in a state of grace by making us always fear
lest we should fall from that grace. (2) The more you have of God’s grace, the more you
will be assaulted on your way. (3) The only way to "hold fast" is to be "held fast."
J. Vaughan, Fifty Sermons, 4th series, p. 101.
Healthy Conservatism.
I. The crown of our manhood is not made of that in which we are like to other creations,
but of that in which we are superior to them. One of the most instructive and interesting
of studies is that which involves a comparison of man’s ability with that of the lower
creation. He is like the stone in that he is subject to gravitation, unlike it in that he has a
temporary power to overcome the law of gravitation; he is like the tree and flower in that
he cannot thrive physically without sunlight; he is like the bird in that he has power of
song; like the horse in that he has strength and swiftness; like the bee and the ant in that
he has architectural skill and power of society and government: and so we might go on
with our "likes." But in none of these abilities does his manhood consist. The crown of
his nature is not in having these instincts, endowments, not even in his being able to
cultivate and develop them. The crown of man’s nature is his manhood, and his
manhood is not his animalhood. Manliness is something else than that which boys in
their teens take it to be.
II. The crown of our manhood is in the region we call religious, in no lower region of our
nature. The facts of consciousness are as really facts as the facts of the body, as the facts
of a material world beneath our feet and material worlds above our heads. "Hold fast" to
these. "Hold fast" also to the results of the experiences of the past. Let the Church of God
hold fast to its Sabbaths and its sacraments, to its means of grace, to its Bible records.
The experiences of the past are too valuable to let go at the bidding of the frivolous and
the trifling. "Hold fast" to them. The treasure-house has things new and old in it, but the
new never destroys or contradicts the old; it is developed from it as a new springtime
from an old winter. A healthy conservatism is as necessary as a healthy progress, and in
every nature there ought to be both.
R. Thomas, Christian World Pulpit, vol. xxv., p. 198.
12 The one who is victorious I will make a pillar in
the temple of my God. ever again will they leave
it. I will write on them the name of my God and
the name of the city of my God, the new
Jerusalem, which is coming down out of heaven

from my God; and I will also write on them my
new name.
1. BAR ES, "Him that overcometh - See the notes on Rev_2:7.
Will make a pillar in the temple of my God - See the introductory remarks to
this epistle. The promised reward of faithfulness here is, that he who was victorious
would be honored as if he were a pillar or column in the temple of God. Such a pillar or
column was partly for ornament, and partly for support; and the idea here is, that in that
temple he would contribute to its beauty and the justness of its proportions, and would
see the same time be honored as if he were a pillar which was necessary for the support
of the temple. It is not uncommon in the New Testament to represent the church as a
temple, and Christians as parts of it. See 1Co_3:16-17; 1Co_6:19; 2Co_6:16; 1Pe_2:5.
And he shall go no more out - He shall be permanent as a part of that spiritual
temple. The idea of “going out” does not properly belong to a pillar; but the speaker here
has in his mind the man, though represented as a column. The description of some parts
would be applicable more directly to a pillar; in others more properly to a man. Compare
Joh_6:37; Joh_10:28-29; 1Jo_2:19, for an illustration of the sentiment here. The main
truth here is, that if we reach heaven, our happiness will be secure forever. We shall have
the most absolute certainty that the welfare of the soul will no more be perilled; that we
shall never be in danger of falling into temptation; that no artful foe shall ever have
power to alienate our affections from God; that we shall never die. Though we may
change our place, and may roam from world to world until we shall have surveyed all the
wonders of creation, yet we shall never “go out of the temple of God.” Compare the notes
on Joh_14:2. When we reach the heavenly world our conflicts will be over, our doubts at
an end. As soon as we cross the threshold we shall be greeted with the assurance, “he
shall go no more out forever.” That is to be our eternal abode, and whatever of joy, or
felicity, or glory, that bright world can furnish, is to be ours. Happy moment I when,
emerging from a world of danger and of doubt, the soul shall settle down into the
calmness and peace of that state where there is the assurance of God himself that that
world of bliss is to be its eternal abode!
And I will write upon him the name of my God - Considered as a pillar or
column in the temple. The name of God would be conspicuously recorded on it to show
that he belonged to God. The allusion is to a public edifice, on the columns of which the
names of distinguished and honored persons were recorded; that is, where there is a
public testimonial of the respect in which one whose name was thus recorded was held.
The honor thus conferred on him “who should overcome” would be as great as if the
name of that God whom he served, and whose favor and friendship he enjoyed, were
inscribed on him in some conspicuous manner. The meaning is, that he would be known
and recognized as belonging to God; the God of the Redeemer himself - indicated by the
phrase, “the name of my God.”
And the name of the city of my God - That is, indicating that he belongs to that
city, or that the New Jerusalem is the city of his habitation. The idea would seem to be,
that in this world, and in. all worlds wherever he goes and wherever he abides, he will be
recognized as belonging to that holy city; as enjoying the rights and immunities of such a
citizen.
Which is New Jerusalem - Jerusalem was the place where the temple was reared,
and where the worship of God was celebrated. It thus came to be synonymous with the

church - the dwelling-place of God on earth.
Which cometh down out of heaven from my God - See this explained in the
notes on Rev_21:2 ff. Of course this must be a figurative representation, but the idea is
plain. It is:
(1) That the church is, in accordance with settled Scripture language, represented as a
city - the abode of God on earth.
(2) That is, instead of being built here, or having an earthly origin, it has its origin in
heaven.
It is as if it had been constructed there, and then sent down to earth ready formed. The
type, the form, the whole structure is heavenly. It is a departure from all proper laws of
interpretation to explain this literally, as if a city should be actually let down from
heaven; and equally so to infer from this passage, and the others of similar import in this
book, that a city will be literally reared for the residence of the saints. If the passage
proves anything on either of these points, it is, that a great and splendid city, such as that
described in Rev. 21, will literally come down from heavens. But who can believe that?
Such an interpretation, however, is by no means necessary. The comparison of the
church with a beautiful city, and the fact that it has its origin in heaven, is all that is fairly
implied in the passage.
And I will write upon him my new name - See the notes on Rev_2:17. The
reward, therefore, promised here is, that he who, by persevering fidelity, showed that he
was a real friend of the Saviour, would be honored with a permanent abode in the holy
city of his habitation, In the church redeemed and triumphant he would have a perpetual
dwelling; and wherever he should be, there would be given him sure pledges that he
belonged to him, and was recognized as a citizen of the heavenly world. To no higher
honor could any man aspire; and yet that is an honor to which the most humble and
lowly may attain by faith in the Son of God.
The Epistle to the Church at Laodicea
The contents of the epistle to the church at Laodicea Rev_3:14-22 are as follows:
(1) The usual salutation to the angel of the church, Rev_3:14,
(2) The reference to the attributes of the speaker - the one here referred to being that
he was the “Amen,” “the faithful and true witness,” and “the beginning of the
creation of God,” Rev_3:14.
(3) The claim that he knew all their works, Rev_3:15.
(4) The characteristic of the church: it was “lukewarm” - neither “cold nor hot,”
Rev_3:15.
(5) The punishment threatened, that he would “spue them out of his mouth,”
Rev_3:16.
(6) A solemn reproof of their self-confidence, of their ignorance of themselves, an of
their pride, when they were in fact poor, and blind, and naked; and a solemn
counsel to them to apply to him for those things which would make them truly rich
- which would cover up the shame of their nakedness, and which would give them
clear spiritual vision, Rev_3:17-18.
(7) A command to repent, in view of the fact that he rebukes and chastens those whom
he loves.
(8) An assurance that an opportunity is still offered for repentance, represented by his
standing at the door and praying for admittance, Rev_3:20.
(9) A promise to him that should be victorious - in this case, that he should sit down

with him on his throne, Rev_3:21; and,
(10) The usual call on those who had ears to hear, to attend to what the Spirit
said to the churches.
Laodicea was situated in the southern part of Phrygia, near the junction of the small
rivers Asopus and Carpus, on a plain washed at its edges by each. It was about 40 miles
from Ephesus, and not far from Colosse and Hierapolis. In the time of Strabo it was a
large city; but the frequency of earthquakes, to which this district has been always liable,
demolished, long since, a large part of the city, and destroyed many of the inhabitants,
and the place was abandoned, and now lies in ruins. It is now a deserted place, called by
the Turks Eski-hissar, or Old Castle. From its ruins, ‘which are numerous, consisting of
the remains of temples, theaters, etc., it seems to have been situated on six or seven hills,
taking up a large space of ground. The whole rising ground on which the city stood is one
vast tumulus of ruins, abandoned entirely to the owl and the fox. Col. Leake says, “There
are few ancient sites more likely than Laodicea to preserve many curious remains of
antiquity beneath the surface of the soil; its opulence, and the earthquakes to which it
was subject, rendering it probable that valuable works of art were there buried beneath
the ruins of the public and private edifices.”
The neighboring village contains some 50 or 60 people, among whom, on a visit of a
recent traveler there, there were only two nominal Christians (circa the mid-19th
century). “The name of Christianity,” says Emerson (p. 101), “is forgotten, and the only
sounds that disturb the silence of its desertion are the tones of the Muezzin, whose voice
from the distant village (Eski-hissar) proclaims the ascendency of Muhammed. Laodicea
is even more solitary than Ephesus; for the latter has the prospect of the rolling sea or of
a whitening sail to enliven its decay; while the former sits in widowed loneliness, its walls
are grass-grown, its temples desolate, its very name has perished.” A thunderstorm
gathered on the mountains at a distance while this traveler was examining the ruins of
Laodicea. He returned to Eski-hissar, and waited until the fury of the storm had abated,
but set off on his journey again before it had entirely ceased to blow and to rain. “We
preferred,” says he, “hastening on, to a further delay in that melancholy spot, where
everything whispered desolation, and where the very wind that swept impetuously
through the valley sounded like the fiendish laugh of time exulting over the destruction
of man and his proudest monuments.” See Prof. Stuart, vol. ii. pp. 44, 45; Kitto’s
Encyclopedia; “Smith’s Journey to the Seven Churches,” 1671; Leake, Arundell, Hartley,
MacFarlane, Pococke, etc. The engraving in this vol. will furnish a representation of the
ruins of Laodicea.
2. CLARKE, "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.
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 ‫ליהוה‬ ‫קודש‬ kodesh laihovah, “Holiness
to the Lord.”
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.
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.
3. GILL, "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.
4. HE RY, "The conclusion of this epistle, Rev_3:12, Rev_3:13. Here,
1. After his usual manner, our Saviour promises a glorious reward to the victorious
believer, in two things: - (1.) He shall be a monumental pillar in the temple of God; not a
pillar to support the temple (heaven needs no such props), but a monument of the free
and powerful grace of God, a monument that shall never be defaced nor removed, as
many stately pillars erected in honour to the Roman emperors and generals have been.
(2.) On this monumental pillar there shall be an honourable inscription, as in those cases
is usual. [1.] The name of God, in whose cause he engaged, whom he served, and for
whom he suffered in this warfare; and the name of the city of God, the church of God,
the new Jerusalem, which came down from heaven. On this pillar shall be recorded all
the services the believer did to the church of God, how he asserted her rights, enlarged
her borders, maintained her purity and honour; this will be a greater name than
Asiaticus, or Africanus; a soldier under God in the wars of the church. And then another
part of the inscription is, [2.] The new name of Christ, the Mediator, the Redeemer, the
captain of our salvation; by this it will appear under whose banner this conquering
believer had enlisted, under whose conduct he acted, by whose example he was
encouraged, and under whose influence he fought the good fight, and came off
victorious.
2. The epistle is closed up with the demand of attention: He that hath an ear, let him
hear what the Spirit saith unto the churches, how Christ loves and values his faithful
people, how he commends, and how he will crown their fidelity.
5. JAMISO , "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.
my God — (See on Rev_2:7).
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].
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, Rev_13:17), and on the harlot (Rev_17:5;
compare Rev_20:4).
name of the city of my God — as one of its citizens (Rev_21:2, Rev_21:3,
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.
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].
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 fulfillment 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.”
6. VWS, “Pillar (στύστύστύστύλονλονλονλον)
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.
Temple (ναሬναሬναሬναሬ)

See on Mat_4:5.
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.
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 (καινᇿς), see on Mat_26:29. The new Jerusalem is not a
city freshly built (νέα), but is new (καινᆱ) in contrast with the old, outworn, sinful city. In
the Gospel John habitually uses the Greek and civil form of the name, ᅾεροσόλυµα; in
Revelation, the Hebrew and more holy appellation, ᅷερουσάληµ.
7. SBC, “The Pillar in God’s Temple.
I. "To him that overcometh," reads the promise; and the first thing that we want to
understand is what the struggle is in which the victory is to be won. It is the Saviour
Christ who speaks. His voice comes out of the mystery and glory of heaven to the Church
in Philadelphia; and this book, in which His words are written, stands last in the New
Testament. The Gospel story is all told; the work of incarnation and redemption is all
done. Jesus has gone back to His Father, and now is speaking down to men and women
on the earth who are engaged there in the special struggle for which He has prepared the
conditions, and to which it has been the purpose of His life and death to summon them.
Let us remember that. It is a special struggle; it is not the mere human fight with pain
and difficulty which every living mortal meets; it is not the wrestling for place, for
knowledge, for esteem, for any of the prizes which men covet. Nay; it is not absolutely
the struggle after righteousness; it is not the pure desire and determination of a man’s
own will; it is not to those that Christ looks down and sends His promise. He had called
to a special struggle on the earth; He had bidden men struggle after goodness out of love,
and gratitude, and loyalty to Him. If the motive everywhere and always is the greatest
and most important part of every action, then there must always be a difference between
men who are striving to do right, and not to do wrong, according to the love which sets
them striving. If it is love of themselves, their struggle will be one thing; if it is love of
abstract righteousness, it will be another; if it is love of Christ, it will be still another. It is
to men and women in this struggle that Christ speaks, and promises them the
appropriate reward which belongs to perseverance and success in that obedience of
loyalty and love.
II. This, then, is the peculiar struggle in which Christ, out of heaven, gives His promise.
And now the promise can be understood if we understand the struggle. The two belong
together. "Him that overcometh will I make a pillar in the temple of My God, and he shall

go no more out." The ideas of the pillar in a building, in a temple, are these two:
incorporation and permanence. The pillar is part of the structure, and when it is once set
in its place, it is to be there as long as the temple stands. How clear the picture stands
before us. There is a great, bright, solemn temple, where men come to worship; its doors
are ever open; its windows tempt the sky. There are many and many things which have
to do with such a temple. The winds come wandering through its high arches. Perhaps
the birds stray in and build their nests, and stray away again when the short summer is
done. The children roam across its threshold, and play for a few moments on its shining
floor. Banners and draperies are hung upon its walls a while, and then carried away.
Poor men and women, with their burdens and distress, come in and say a moment’s
prayer, and hurry out. Stately processions pass from door to door, making a brief
disturbance in its quiet air. Generation after generation comes and goes, and is forgotten,
each giving its place up to another; while still the temple stands, receiving and
dismissing them in turn and outliving them all. All there are transitory; all there come
into the temple, and then go out again. But a day comes when the great temple needs
enlargement. The plan which it embodies must be made more perfect; it is to grow to a
completer self. And then they bring up to the door a column of cut stone, hewn in the
quarry for this very place, fitted and fit for this place, and no other; and, bringing it in
with toil, they set it solidly down as part of the growing structure, part of the expanding
plan. It blends with all the other stores; it loses while it keeps its individuality; it is
useless except there where it is; and yet there where it is it has a use which is peculiarly
its own, and different from every other stone’s. The walls are built around it; it shares the
building’s charges. The reverence that men do to the sacred place falls upon it; the lights
of sacred festivals shine on its face. It glows in the morning sunlight, and grows dim and
solemn as the dusk gathers through the great expanse. Generations pass before it in their
worship. They come and go, and the new generation follows them; and still the pillar
stands. The day when it was hewn and set there is forgotten, as children never think
when an old patriarch, whom they see standing among them, was born. It is part of the
temple where the men so long dead set it so long ago. From the day that they set it there,
"it goes no more out."
III. Can we not see perfectly the meaning of the figure? There are men and women
everywhere who have something to do with God. They cannot help touching and being
touched by Him, and His vast purposes, and the treatment which He is giving to the
world; they cross and recross the pavement of His providence; they come to Him for
what they want, and He gives it to them, and they carry it away; they ask Him for bread,
and they carry it off into the chambers of their own selfishness and eat it; they ask Him
for power, and then go off to the battle-fields or workshops of their own selfishness and
use it; they are for ever going in and out of the presence of God; they sweep through His
temple like the rushing wind, or they come in like the chance worshipper, and bend a
moment’s knee before the altar. And then there are the other men who are struggling to
escape from sin by the love of Christ. How different they are! The end of everything to
them is to get to Christ, and put themselves in Him, and stay there. They do not so much
want to get to Christ that they may get away from sin, as they want to get away from sin
that they may get to Christ. God is to them not merely a great Helper of their plans: He is
the sum of all their plans, the end of all their wishes, the Being to whom their souls say,
not, "Lord, help me to do what I will," but "Lord, show me Thy will, that I may make it
mine and serve myself in serving Thee." When such a soul as that comes to Christ, it is
like the day when the marble column from the quarry was dragged up and set into the
temple aisle. Such a soul becomes part of the great purpose of God; it can go no more
out; it has no purpose or meaning outside of God; its life is hid there in the sacred aisles
of God’s life. If God’s life grows dark, the dusk gathers around this pillar which is set in

it; if God’s life brightens, the pillar burns and glows. Men who behold this soul think
instantly of God. They cannot picture the pillar outside of the temple; they cannot picture
the soul outside of the fear, the love, the communion, the obedience, of God.
Phillips Brooks, The Candle of the Lord, p. 60.
8. PULPIT, "Him that overcometh will I make a pillar. (For construction, ὁ νικῶν , ποιήσω
αὐτὸν , see on Rev_2:26.) The "overcoming" is a present continuous process, but will have a
termination, and then he who has faithfully fought the daily battle will be made a pillar, steadfast,
immovable. St. John may be alluding to
(1) the two pillars of Solomon's temple set up in the porch, and called Jachin ( ðéëÄéÈ he will
establish) and Boaz ( öòÇáÌÉ , in him is strength); see I Kings Joh_7:15, Joh_7:21 and2Ch_3:17.
Both names signify steadfastness and permanence, and would serve to render emphatic the
superiority in these respects of the reward to come when compared with the evanescent nature of
present suffering. A pillar is constantly used as a figure of strength and durability
(see Jer_1:18; Gal_2:9).
(2) A contrast may be intended between the immovableness of the Christian's future position and
the liability of pillars in the Philadelphian temples to succumb to the effects of the frequent
earthquakes which took place there (see on 2Ch_3:7). Such pillars, moreover, were frequently
sculptured in human shape.
(3) Matthew Henry suggests that a reference may be intended to monumental pillars bearing
inscriptions; the signification being "a monumental pillar of the free and powerful grace of God,
never to be defaced or removed; not a support—heaven needing no such props." But
it seems much more likely that St. John is alluding to the Hebrew temple. In the temple.
The temple isναὸς , the shrine, the dwelling place of God, not ἱερὸν , the whole extent of the sacred
buildings. The latter word occurs often in St. John's Gospel, but never in the Apocalypse.
The temple in the Revelation is the abode of God, the sacred shrine into which all may be privileged
to enter, both in this world and in the world to come. Of my God (see note on Rev_3:2; Rev_2:7).
And he shall go no more out. "And out of it he shall in no wise go out more:" such is the full force of
the Greek. The conqueror's period of probation will be over, and he shall be for ever free from the
possibility of falling away. Trench quotes St. Augustine: "Quis non desideret illam civi-tatem, unde
amicus non exit, quo inimicus non intrat?" And I will write upon him the name of my God
(cf.Rev_22:4, "His name shall be in their foreheads;" and Rev_9:4, "Those which have not the seal
of God in their foreheads;" the former passage referring to the elect in heaven, the latter
distinguishing Christians on earth from their heathen oppressors). In the passage under
consideration the action is future; it does not refer to holy baptism, but to the sealing of the faithful
upon their entrance into glory—a sealing which shall settle for ever, and make all things sure. "To
write the name upon" anything is a common figurative expression in Hebrew to denote taking
absolute possession of, and making completely one's own. Thus Joab fears that Rabbah may be
called after his name, i.e. looked upon as his, if David should be absent at the capture of it
(2Sa_12:28; cf. also Num_6:27). The struggling Christian is encouraged by hearing that a time will
come when he will without any doubt become God's own, incapable of being removed or claimed by
other. In the rabbinical book, 'Bava Bathra,' 75. 2, it is noted that there are three applications of the
name of God:
(1) to the just (Isa_43:7);
(2) to the Messiah (Jer_23:6);

(3) to Jerusalem (Eze_48:35).
A reference may be intended to the frontlet of the high priest, upon which was inscribed, "Holiness
to the Lord" (Exo_28:36). The inscription is threefold:
(1) the name of God;
(2) the name of the new Jerusalem;
(3) the name of Christ.
For God was the Christian maintaining his warfare; to the Church, the new Jerusalem, was he
rendering this service; under Christ, as Captain, was the fight being accomplished. Again, the
victorious Christian was
(1) to belong completely to God;
(2) to possess the citizenship of the new Jerusalem;
(3) to enter into the glory of Christ, which was the new name, that which he knew not yet.
We can here trace an analogy to the baptismal formula.
(1) The name of God the Father, whose we are made;
(2) God the Holy Ghost, whose indwelling guides and sustains his Church, the new Jerusalem;
(3) God the Son, by whose Name we shall enter glory. And the name of the city of my God, which
is new Jerusalem; rather, the city … new Jerusalem (see Revised Version). In Eze_48:35 the
name given to the city Jerusalem is Jehovah Shammah, "the Lord is there;" and
in Jer_33:16 Jehovah Tsidkenu, "the Lord our Righteousness." Either of these may be meant; but,
as Alford points out, the holy name itself has already been inscribed. In any case, the victorious one
is to be openly acknowledged a citizen of the new Jerusalem. The old Jerusalem was destroyed,
and her citizens scattered; but a new Jerusalem, of which the true Israelites are the citizens, should
reunite the faithful. It is noticeable that without exception, throughout the Revelation, St. John uses
the Hebraic form of the name Ιερουσαλὴµ , while in the Gospel Ιεροσόλυµα always occurs. He
almost seems to distinguish thus between the earthly Jerusalem and the heavenly—the home of the
true Israel. Which cometh down out of heaven from my God. "Which cometh down" ( ἡ
καταβαίνουσα ), a grammatical anomaly (cf. verse 11; Rev_2:20 and Rev_3:12). The name "new
Jerusalem" is always coupled in the Revelation with the phrase, "coming down from heaven"
(see Rev_21:2, Rev_21:10). The spirituality and holiness of the Church is thus set forth, since its
being is wholly due to God, in its creation and sustenance. And I will write upon him my new
name; and mine own new name (Revised Version). This is not any of the names given in the
Revelation, but that referred to in Rev_19:12, οὐδεὶς οἷδεν εἰ µὴ αὐτός , which no one knew except
himself. The passage is a promise that when Christ makes us completely his own by writing his own
new name on us, he will admit us into his full glory, which is at present incomprehensible to us.
Such comprehension is one of the things "which shall be hereafter" (Rev_1:19), and which cannot
now be known to us, "for now we see through a glass, darkly; but then face to face: now I know in
part; but then shall I know even as also I am known" (1Co_13:12).

9. MACLARE , “THE VICTOR'S LIFE—NAMES
The eyes which were as a flame of fire saw nothing to blame in the Philadelphian Church,
and the lips out of which came the two-edged sword that cuts through all hypocrisy to
the discerning of the thoughts and intents of the heart, spoke only eulogium- ‘Thou hast
kept My word, and hast not denied My name.’ But however mature and advanced may be
Christian experience, it is never lifted above the possibility of temptation; so, with praise,
there came warning of an approaching hour which would try the mettle of this unblamed
Church. Christ’s reward for faithfulness is not immunity from, but strength in, trial and
conflict. As long as we are in the world there will be forces warring against us; and we
shall have to fight our worst selves and the tendencies which tempt us to prefer the
visible to the unseen, and the present to the future. So the Church which had no rebuke
received the solemn injunction: ‘Hold fast that thou hast; let no man take thy crown.’
There is always need of struggle, even for the most mature, if we would keep what we
have. The treasure will be filched from slack hands; the crown will be stricken from a
slumbering head. So it is not inappropriate that the promise to this Church should be
couched in the usual terms, ‘to him that overcometh,’ and the conclusion to be drawn is
the solemn and simple one that the Christian life is always a conflict, even to the end.
The promise contained in my text presents practically but a twofold aspect of that future
blessedness; the one expressed in the clause, ‘I will make him a pillar’; the other
expressed in the clauses referring to the writing upon him of certain names. I need not
do more than again call attention to the fact that here, as always, Jesus Christ represents
Himself as not only allocating the position and determining the condition, but as
shaping, and moulding, and enriching the characters of the redeemed, and ask you to
ponder the question. What in Him does that assumption involve?
Passing on, then, to the consideration of these two promises more closely, let us deal
with them singly. There is, first, the steadfast pillar; there is, second, the threefold
inscription.
I. The steadfast pillar.
Now I take it that the two clauses which refer to this matter are closely connected. ‘I will
make him a pillar in the temple of My God, and he shall go no more out.’ In the second
clause the figure is dropped, and the point of the metaphor is brought out more clearly.
The stately column in the temples, with which these Philadelphian Christians, dwelling
in the midst of the glories of Greek architecture, were familiar, might be, and often has
been, employed as a symbol of many things. Here it cannot mean the office of sustaining
a building, or pre-eminence above others, as it naturally lends itself sometimes to mean.
For instance, the Apostle Paul speaks of the three chief apostles in Jerusalem, and says
that they ‘seemed to be pillars’; by which pre-eminence and the office of maintaining the
Church are implied. But that obviously cannot be the special application of the figure
here, inasmuch as we cannot conceive of even redeemed men sustaining that temple in
the heavens, and also inasmuch as the promise here is perfectly universal, and is given to
all that overcome - that is to say, to all the redeemed. We must, therefore, look in some
other direction. Now, the second of the two clauses which are thus linked together seems
to me to point in the direction in which we are to look. ‘He shall go no more out.’ A pillar
is a natural emblem of stability and permanence, as poets in many tongues and in many
lands have felt it to be. I remember one of our own quaint English writers who speaks of
men who are bottomed on the basis of a firm faith, mounting up with the clear shaft of a
shining life, and having their persevering tops garlanded about, according to God’s
promise, ‘I will give thee a crown of life.’ That idea of stability, of permanence, of
fixedness, is the one that is prominent in the metaphor here.

But whilst the general notion is that of stability and permanence, do not let us forget that
it is permanence and stability in a certain direction, for the pillar is ‘in the temple of My
God.’ Now I would recall to you the fact that in other parts of Scripture we find the
present relation of Christian men to God set forth under a similar metaphor: ‘Ye are the
temple of the living God’; or again, ‘In whom ye are builded for a habitation of God
through the Spirit’; or again, in that great word which is the foundation of all such
symbols, ‘We will come and make our abode with Him.’ So that the individual believer
and the community of all such are, even here and now, the dwelling-place of God. And
whilst there are ideas of dignity and grace attaching to the metaphor of the pillar, the
underlying meaning of it is substantially that the individual souls of redeemed men shall
be themselves parts of, and collectively shall constitute, the temple of God in the
heavens.
This book of the Apocalypse has several points of view in regard to that great symbol. It
speaks, for instance, of there being no temple therein,’ by which is meant the cessation of
all material and external worships such as belong to earth. It speaks also of God and the
Lamb as themselves being ‘the Temple thereof.’ And here we have the converse idea that
not only may we think of the redeemed community as dwelling in God and Christ, but of
God and Christ as dwelling in the redeemed community. The promise, then, is of a
thrilling consciousness that God is in us, a deeper realization of His presence, a fuller
communication of His grace, a closer touch of Him, far beyond anything that we can
conceive of on earth, and yet being the continuation and the completion of the earthly
experiences of those in whom God dwells by their faith, their love, and their obedience.
We have nothing to say about the new capacities for consciousness of God which may
come to redeemed souls when the veils of flesh and sense, and the absorption in the
present drop away. "We have nothing to say, because we know nothing about the new
manifestations and more intimate touches which may correspond to these new
capacities. There are vibrations of sounds too rapid or too slow for our ears as at present
organized to catch. But whether these be too shrill or too deep to be heard, if the ear were
more sensitive there would be sound where there is silence, and music in the waste
places. So with new organs, with new capacities, there will be a new and a deeper sense
of the presence of God; and utterances of His lips too profound to be caught by us now,
or too clear and high to be apprehended by our limited sense, will then thunder into
melody and with clear notes sound His praises. There are rays of light in the spectrum, at
both ends of it, as yet not perceptible to human eyes; but then ‘we shall, in Thy light, see
light ‘flaming higher and deeper than we can do now. We dwell in God here if we dwell in
Christ, and we dwell in Christ if He dwell in us, by faith and love. But in the heavens the
indwelling shall be more perfect, and transcend all that we know now.
The special point in regard to which that perfection is expressed here is to be kept
prominent. ‘He shall go no more out.’ Permanence, and stability, and uninterruptedness
in the communion and consciousness of an indwelling God, is a main element in the
glory and blessedness of that future life. Stability in any fashion comes as a blessed hope
to us, who know the curse of constant change, and are tossing on the unquiet waters of
life. It is blessed to think of a region where the seal of permanence will be set on all
delights, and our blessedness will be like the bush in the desert, burning and yet not
consumed. But the highest form of that blessedness is the thought of stable,
uninterrupted, permanent communion with God and consciousness of His dwelling in
us. The contrast forces itself upon us between that equable and unvarying communion
and the ups and downs of the most uniform Christian life here - to-day thrilling in every
nerve with the sense of God, to-morrow dead and careless. Sometimes the bay is filled
with flashing waters that leap in the sunshine; sometimes, when the tide is out, there is

only a long stretch of grey and oozy mud. It shall not be always so. Like lands on the
equator, where the difference between midsummer and midwinter is scarcely
perceptible, either in length of day or in degree of temperature, that future will be a calm
continuance, a uniformity which is not monotony, and a stability which does not exclude
progress.
I cannot but bring into contrast with that great promise he shall go no more out ‘an
incident in the gospels. Christ and the Twelve were in the upper room, and He poured
out His heart to them, and their hearts burned within them. But they went out to the
Mount of Olives ‘- He to Gethsemane and to Calvary; Judas to betray and Peter to deny;
all to toil and suffer, and sometimes to waver in their faith. ‘He shall go no more out.’
Eternal glory and unbroken communion is the blessed promise to the victor who is made
by Christ ‘a pillar in the temple of My God.’
II. Now, secondly, notice the threefold inscription.
We have done with the metaphor of the pillar altogether. We are not to think of anything
so incongruous as a pillar stamped with writing, a monstrosity in Grecian architecture.
But it is the man himself on whom Christ is to write the threefold name. The writing of a
name implies ownership and visibility.
So the first of the triple inscriptions declares that the victor shall be conspicuously God’s.
‘I will write upon him the name of My God.’ There may possibly be an allusion to the
golden plate which flamed in the front of the high priest’s mitre, and on which was
written the unspoken name of Jehovah. But whether that be so or no, the underlying
ideas are these two which I have already referred to - complete ownership, and that
manifested in the very front of the character.
How do we possess one another? How do we belong to God? How does God belong to
us? There is but one way by which a spirit can possess a spirit - by love, which leads to
self-surrender and to practical obedience. And if - as a man writes his name in his books,
as a farmer brands on his sheep and oxen the marks that express his ownership - on the
redeemed there is written the name of God, that means, whatever else it may mean,
perfect love, perfect self -surrender, perfect obedience, that the whole nature shall be
owned, and know itself owned, and be glad to be owned, by God. That is the perfecting of
the Christian relationship which is begun here on earth. And if we here yield ourselves to
God and depart from that foolish and always frustrated attempt to be our own masters
and owners, so escaping the misery and burden of self -hood, and entering into the
liberty of the children of God, we shall reach that blessed state in which there will be no
murmuring and incipient rebellions, no disturbance of our inward submission, no breach
in our active obedience, no holding back of anything that we have or are; but we shall be
wholly God’s - that is, wholly possessors of ourselves, and blessed thereby. ‘He that
loveth his life shall lose it; and he that loseth his life, the same shall find it.’ And that
Name will be stamped on us that every eye that looks, whoever they may be, shall know
‘whose we are and whom we serve.’
The second inscription declares that the victor conspicuously belongs to the City. Our
time will not allow of my entering at all upon the many questions that gather round that
representation of ‘the New Jerusalem which cometh down out of heaven.’ I must content
myself with simply pointing to the possible allusion here to the promise in the preceding
letter to Sardis. There we were told that the victor’s name should not ‘be blotted out of
the Book of Life’; and that Book of Life suggested the idea of the burgess-roll of the city,
as well as the register of those that truly live. Here the same thought is suggested by a
converse metaphor. The name of the victor is written on the rolls of the city, and the

name of the city is stamped on the forehead of the victor. That is to say, the affinity
which, even here and now, has knit men who believe in Jesus Christ to an invisible order,
where is their true mother-city and metropolis, will then be uncontradicted by any
inconsistencies, unobscured by the necessary absorption in daily duties and transient
aims and interests, which often veils to others, and renders less conscious to ourselves,
our true belonging to the city beyond the sea. The name of the city shall be stamped upon
the victor. That, again, is the perfecting and the continuation of the central heart of the
Christian life here, the consciousness that we are come to the city of the living God, the
heavenly Jerusalem, and belong to another order of things than the visible and material
around us.
The last of the triple inscriptions declares that the victor shall be conspicuously Christ’s.
‘I will write upon him My new name.’ All the three inscriptions link themselves, not with
earlier, but with later parts of this most artistically constructed book of the Revelation;
and in a subsequent portion of it we read of a new name of Christ’s, which no man
knoweth save Himself. "What is that new name? It is an expression for the sum of the
new revelations of what He is, which will flood the souls of the redeemed when they pass
from earth. That new name will not obliterate the old one - God forbid! It will not do
away with the ancient, earth-begun relation of dependence and faith and obedience.
‘Jesus Christ is the same . . . for ever’: and His name in the heavens, as upon earth, is
Jesus the Saviour. But there are abysses in Him which no man moving amidst the
incipiencies and imperfections of this infantile life of earth can understand. Not until we
possess can we know the depths of wisdom and knowledge, and of all other blessed
treasures which are stored in Him. Here we touch but the fringe of His great glory;
yonder we shall penetrate to its central flame.
That new name no man fully knows, even when he has entered on its possession and
carries it on his forehead; for the infinite Christ, who is the manifestation of the infinite
God, can never be comprehended, much less exhausted, even by the united perceptions
of a redeemed universe; but for ever and ever, more and more will well out from Him.
His name shall last as long as the sun, and blaze when the sun himself is dead.
‘I will write upon him My new name’ was said to a church, and while the eulogium was,
‘Thou hast not denied My name.’ If we are to pierce the heart and the glory there, we
must begin on its edges here. If the name is to be on our foreheads then, we must bear in
our body the marks of the Lord Jesus - the brand of ownership impressed on the slave’s
palm. In the strength of the name we can overcome; and if we overcome. His name will
hereafter blaze on our foreheads - the token that we are completely His for ever, and the
pledge that we shall be growingly made like unto Him.
13 Whoever has ears, let them hear what the
Spirit says to the churches.
1. PULPIT, "Hethathathan ear,lethimhearwhattheSpiritsaithuntotheChurches(see
on Rev_2:7). Of the condition of the Church in Philadelphia we know nothing from Holy Writ, except

what is contained in the passage before us. But its comparative immunity from trouble and
destruction, and its continued existence to the present day (see on Rev_3:7-13, "Philadelphia"),
render it probable that the message of the apostle was not without some effect. Thus Gibbon writes:
"In the loss of Ephesus the Christians deplored the fall of the first angel, the extinction of the first
candlestick, of the Revelation; the desolation is complete; and the Temple of Diana or the Church of
Mary will equally elude the search of the curious traveller. The circus and three stately theatres of
Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God
of Mahomet, without a rival or a Son, is invoked in the mosques of Thyatira and Pergamos, and the
populousness of Smyrna is supported by the foreign trade of the Franks and Armenians.
Philadelphia alone has been saved by prophecy or courage" ('Decline and Fall,' c. 64).

Revelation 3 7 13 commentary

More Related Content

What's hot

Viewers also liked

Similar to Revelation 3 7 13 commentary

More from GLENN PEASE

Recently uploaded

Revelation 3 7 13 commentary