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The Apocalypse

or

"The Day of the Lord"

The People on the Earth
(Chaps. 2 - 3)

6. THE SIXTH EPISTLE
PHILADELPHIA
(3:7-13)

In these last two Epistles the Old Testament illustrations are from the period of the Kings and Kingdom of Judah; and after the removal of Israel.  The one is from the days of Hezekiah; and the other is from the days of the Minor Prophets, before and after the return from Babylon, when hope of restoration was held out to the People.

Those who will be on the earth in the days to which the Apocalypse refers, will need the instruction which such illustrations will give; for they will be days when all hope of restoration from man has gone, and the People can hope only in God.

It will be a time of trial; but the promise of being kept in it is made, and the hope of being delivered out of it is given.

Those who have this promise fulfilled in them are seen in chap. 7 and 14 and 15 caught up to God and His throne.  They go into but come "out of" the Great Tribulation.  They are afterwards seen standing before the throne, though not seated as the Church will be with Christ upon the throne.  They will serve God and follow the Lamb whithersoever He goeth.  (See Rev. 7:14-17; 14:1-5; 15:1-4.)

The structure exhibits these promises.  The time of trial has sifted and separated the people, and there are those now who have kept the words of this book in remembrance, to whom these promises can be made.

3:7.  Unto the angel of the Assembly in Philadelphia, write; These things saith He that is holy and He that is true]   Seven attributes of Christ are here given.  The seven is divided, as usual, into three and four.  Three relate to what He is and hath:

1. He that is holy.
2. He that is true.
3. He that hath the key of David.

and four relate to what He does and does not do:

4. He that openeth.
5. And none shut.
6. That shutteth.
7. And none openeth.

He that is holy]   or the Holy One, is a title of Deity (Hos. 11:9;   Hab. 3:3).  It is given to Christ (Ps. 16:10;   Acts. 3:14).  The usual form of this title in the Old Testament is "the Holy One of Israel"; but Israel is now removed, and the illustration is from Judah.

He that is true]   The word here is (...) (alethinos) real, (not (...) (alethes) true), and denotes what is real and genuine in contrast to all that is merely typical.  Hence it is used of God whenever the reference or contrast is to idols (either latent otherwise) in the context.  (See 1 Thess. 1:9.   Compare  Jer. 10:10;   2 Chr. 15:3;   1 John 5:20;   Rev. 19:11).

He that hath the key of David]   We have already referred to this, as specially giving its character to this Epistle.  It reminds the reader of that period of Judah's history described in Isa. 22.  Jerusalem was about to be taken, and instead of repenting, they were feasting.  The Treasurer of the State "who was over the house" (Shebna), carried the key in token of his office; and he presumptuously thought he was going to retain his office and his dignity, and finally be buried in the magnificent sepulchre he had prepared for himself in the rock.  But this thought was alien to the great hope given to David, which was resurrection, "even the sure mercies of (promised to) David."  Shebna entered not into David's spirit, so he was removed, and another (Eliakim) took his office.  The use of "the key of David" is explained in what follows, as denoting access to, and complete control over, the house and throne of David, and implies Regal dominion.   Hence the word "house" (used in the prophecy — Isa. 22:22) is omitted here, for it is the throne that is now in question (Luke 1:32), and this could be occupied only in resurrection (Jer. 30:9.   Ezek. 34:23, 24;   Acts 13:34, 36).  It is the Kingdom that is referred to in all this, not the church.  Hence we read of "the keys of the kingdom," but never of   "the keys of the church."  This is left for Romanists to falsely claim, and for Protestant interpreters to weakly admit.  Matt. 16:19 is clear as to this.   This key belongs to Christ, as here stated; but the opening of the kingdom, in testimony, was committed to Peter, and Peter used those keys in his ministry in Acts. 1-12.  Against that kingdom the "gates of the grave" should not prevail."  If "gates" denote the entrance to the grave, then it means that death "shall not prevail"; and if "gates" (by Metonymy) denote power, then it means that the power of the grave will never keep and hold those who enter it.  Christ holds the key (as stated in 1:18), and therefore He describes Himself as

He that openeth, and no one shall* shut; that shutteth and one shall** open.

* L.T.Ta.Tr.A. WH. and RV. read the future tense.

** Ta.Tr.A. read the future tense.

8. I know thy works: (behold I have set before thee an opened door]    What this means is sufficiently explained by what follows.  It can refer only to deliverance, as when the opened door was set before Peter (Acts 12:10;   and compare Isa. 49:9, 10).  Their enemies shall acknowledge the Lord's protecting power.  What a wrong interpretation of these words it is, to take them as referring to an open door for service, as is so universally done!  Even as used by Paul in I Cor. 16:9 it implies deliverance from the "many adversaries"; and in 2 Cor. 2:12 the reference is clearly to deliverance from Satan's "devices" (5:11); in Col:4:3 the reference is to deliverance from his "bonds."

which no one can shut*):  that thou hast a little strength, and didst keep my word]   This, the one important injunction throughout, is obeyed by those who are thus addressed.

* So G.L.T.Tr.A. WH and RV.

and didst not deny my name]   i.e., by receiving another "name"; even the name of the Beast.  This, too, refers to another special injunction so peculiarly applicable to, and characteristic of, the coming days of the great Tribulation.  (See Rev. 13:17; 14:9, 11, 12).  Here is the description of those very days referred to, in this epistle.

9. Behold, I make those of the synagogue of Satan, who say that they are Jews, and are not, but do lie]   How are these words to be explained of the Christian Church, either of these or of any other days?  Why should people "say they are Jews" in order to join Christians?  Why thus lie?  Do we see any fulfilment of this going on around us?  No!  These claim to be Jews and meet in their assemblies (or synagogues), but it is "the synagogue of Satan."  They claim to be "fellow-servants" (Matt. 24:49).  Those who will be on the earth at that time will know what these words mean better than we can know now.  It is for us to believe them.

Behold, I will make them to come and bow down before thy feet, and know that I have   loved thee.]  Is this what is prophesied of the church of God?  Is this our  experience?  Has it ever been the experience of the Christian Church?  No! trouble and persecution and trial are the lot of the church; the portion plainly foretold for it during the time of the Lord's rejection until He shall come.  To be hated because He was hated; this is our portion now, from which no hope of reprieve is held out to us.  But this homage spoken of here belongs to Israel by right in a yet future day.  To see this we have to read only such passages as Isa. 45:14; 49:22, 23; 60:14; 66:1-4, 5, 14.  We can hardly conceive it possible that, in the face of such prophecies and promises addressed to Israel, anyone could ever interpret their fulfilment in these Epistles as belonging to the church of God.   Look at only one (Isa. 60:14):

"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 they feet."

The promise made to Christ will be shared in by His people Israel.  See Ps. 72:9; 110:1.   Phil. 2:10.   Compare Exod. 11:8.  "That I have loved thee"— both the pronouns here are very emphatic and refer to chap. 1:5.  

10. Because thou didst keep the word of my patience]   i.e., the patient waiting or endurance which I did command.  See 1:9; 2:2, 19.   These commands as to "patience" refer particularly to the waiting during and under the tribulation.  If it be asked where this is, the answer is clear from chaps. 13:10; and 14:12 — "Here is the patience of the saints."  It is the patience of those who shall be in those scenes of judgment and looking for deliverance out of them.  For thus is the promise.

I also shall keep thee out of the hour of trial, which is about to come upon the whole (habitable) world to try them that dwell on the earth]    These are the scenes foretold in Zeph. 1:14-18, and by our Lord (in Luke 21:36).  This refers to a brief, definite season (12.-19.); probably "the three years and a half" closing with the manifestation of the Lord Jesus in the clouds.  These earth-dwellers are repeatedly mentioned in this book (see 6:10; 11:10; 13:8, 14).  For the "keeping out of the hour," etc. (see Ps. 32:6.   Isa. 26:20, 21.   John 17:15.   Ps. 27:1-5).   This deliverance may the "wilderness," as spoken of in chap. 12.

11. "*I come quickly:  Hold fast that which thou hast, that none take thy crown]   This can have no reference to the Church of God.  We have no crowns to be taken and no one could take them if we had. We are in Christ; perfect and secure in Him.

* Omit "Behold," G.L.T.Tr.A. WH. and RV.

12. Him that overcometh will I make a pillar in the Temple of my God]     Here the promise goes on to the days of Solomon, to the "temple" and the "city" (as the next Epistle to Laodicea is associated with the throne). (See 3:21 and compare 1 Kings 5:5; 7:13-22; 2 Chron. 3:15-17.)

and he shall in no wise go forth any more: and I will write upon him the name of my God, and the name of the city of my God]     The promise as to both temple and city are fulfilled in chap. 21:2, 3. Compare Ps. 48:1, 2, 8, 9, and Ezek. 48:35.

the New Jerusalem (21:2, 10), which descendeth out of heaven from my God (21:10) and [I will write upon him] my new name]     Is. 62:2; 65:15. Inscriptions on the person are mentioned in chap. 7:3. The worshippers of the Beast will be marked with his name, chaps. 13:16; 14:11; 19:20; 20:4. This promise is specifically fulfilled in chaps. 14:1, and 22:4.

13. He that hath an ear, let him hear what the Spirit is saying to the Assemblies]   See above.

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