The Church of Philadelphia

When I was a child, I remember reading this passage and thinking, “It’s kinda cool that the US is mentioned.” I was wrong, of course—this Philadelphia was not in America, but a city in Asia Minor, about 30 miles southeast of Sardis in modern-day Turkey.

Named for Attalus II Philadelphus, ruler of the Attalid Kingdom in Pergamon (159–138 BCE), Philadelphia thrived on fertile land ideal for grape production, contributing to its economic vitality (Strabo, Geography 12.8.14; Koester, 2014, Revelation, p. 312). However, frequent earthquakes, including a devastating one in AD 17, left the city vulnerable, requiring rebuilding with aid from Emperor Tiberius, who likely granted a five-year tax exemption, a common Roman practice (Tacitus, Annals 2.47; Ramsay, 1904, The Letters to the Seven Churches, p. 391). Philadelphia’s strategic location on trade routes and its loyalty to Rome, evidenced by its temporary renaming as Neocaesarea under Tiberius, shaped its cultural and religious landscape (Friesen, 1993, Twice Neokoros, p. 65).

Philadelphia is one of only two churches (along with Smyrna) that receive no rebuke from Christ, only encouragement for their faithfulness despite adversity.

The Text

Revelation 3:7–13 “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens. I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. He who has an ear, let him hear what the Spirit says to the churches.’

Christ’s Authority: The Key of David

Jesus identifies Himself as “the holy one, the true one,” titles rooted in Old Testament descriptions of Yahweh (Isa 6:3; 65:16; Beale, 1999, The Book of Revelation, p. 297). This divine claim counters Greco-Roman assertions of imperial divinity and Jewish objections that Jesus was merely a prophet or teacher (Keener, 2019, Revelation, p. 146). He holds “the key of David,” an allusion to Isaiah 22:22, where Eliakim is given authority over David’s house. In Revelation, this symbolizes Christ’s exclusive power to grant or deny access to God’s kingdom, echoing His claim in Revelation 1:18 to hold “the keys of Death and Hades” (Koester, 2014, p. 315). As Jesus states in John 14:6, “No one comes to the Father except through Me.” Those shut out by Him face permanent separation from God.

The Open Door

Christ declares, “I have set before you an open door, which no one is able to shut” (Rev 3:8). This likely refers to opportunities for evangelism, as the phrase “open door” is used similarly in Acts 14:27, 1 Corinthians 16:9, and 2 Corinthians 2:12 (Aune, 1998, Revelation 6–16, p. 235). Despite their “little power”—likely social and economic marginalization in a city dominated by pagan and imperial influences—the Philadelphian believers remained faithful, keeping Christ’s word and not denying His name. Their perseverance, despite opposition, positioned them for divine mission (Beale, 1999, p. 299).

The church’s marginal status may stem from exclusion by the local Jewish community, which enjoyed imperial protection as a recognized religion, unlike Christians (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 172). This vulnerability heightened the significance of Christ’s assurance that the door He opens cannot be shut by human opposition.

The Synagogue of Satan

Like Smyrna (Rev 2:9), Philadelphia faced hostility from a group called the “synagogue of Satan,” who claimed to be Jews but “lie.” This phrase does not indict all Jews but refers to specific individuals who rejected Christian claims to covenant identity, excluding believers from synagogue fellowship (Koester, 2014, p. 317). Such exclusion was perilous, as Christians, lacking legal status, were vulnerable to Roman persecution, especially under Domitian’s increasing demands for emperor worship (Thompson, 1990, The Book of Revelation: Apocalypse and Empire, p. 134).

Christ promises vindication: these opponents will “come and bow down before your feet” and learn that “I have loved you” (Rev 3:9). This reverses Old Testament imagery where nations bow before Israel (Isa 45:14; 49:23; 60:14), now applied to the church as God’s true people (Bauckham, 1993, The Theology of the Book of Revelation, p. 126). The promise underscores Christ’s love for His faithful, affirming their place in His covenant community.

Endurance and Reward

Because Philadelphia kept Christ’s “word about patient endurance,” He promises to “keep you from the hour of trial” coming on the whole world (Rev 3:10). This “hour of trial” likely refers to eschatological judgment rather than immediate persecution, testing those who “dwell on the earth” (a phrase for unbelievers in Revelation; cf. Rev 6:10; 13:8). While some interpret this as a promise of escape from tribulation (e.g., a pre-tribulation rapture), the phrase “keep from” (tereo ek) suggests preservation through trials, not exemption, aligning with John 17:15 (Beale, 1999, p. 301; contra Mounce, 1997, Revelation, p. 100). Christ assures protection in the ultimate judgment for those who endure.

The promise to the one who “conquers” is rich with imagery. They will be made a “pillar in the temple of my God,” symbolizing permanence and honor in God’s presence, especially poignant in an earthquake-prone city where physical pillars often crumbled (Koester, 2014, p. 319). The “temple” evokes the eschatological New Jerusalem, where God Himself is the temple (Rev 21:22). The faithful will bear three names: God’s name, the New Jerusalem’s name, and Christ’s “new name,” signifying ownership, citizenship, and intimacy with Christ (Rev 22:4; Beale, 1999, p. 304). These promises assure eternal belonging in God’s renewed creation.

The Message for Us

Philadelphia’s encouragement resonates today. Strength in Christ is not measured by worldly power, numbers, or influence. A church may have “little strength” yet remain spiritually faithful and fruitful, as Philadelphia did despite marginalization. The challenge is to “hold fast” (Rev 3:11), clinging to Christ when excluded or persecuted, trusting that He holds the door open for His mission.

Your childhood misunderstanding about Philadelphia highlights a universal truth: Christ’s message transcends geography and time. The call to endure applies to all believers facing opposition, whether in first-century Asia Minor or today’s world. Recognition, authority, and vindication come not from society but from Christ, who seals His faithful with His name.

The closing exhortation—“He who has an ear, let him hear”—extends this encouragement beyond Philadelphia to all who suffer yet remain steadfast, reminding us to listen to the Spirit’s voice in every age.

Looking Ahead

Tomorrow, we’ll explore the message to Laodicea, the final church, known for its lukewarm faith and striking call to repentance.

Sources

• Aune, David E. Revelation 6–16. Word Biblical Commentary, 1998.
• Bauckham, Richard. The Theology of the Book of Revelation. Cambridge University Press, 1993.
• Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
• Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
• Friesen, Steven J. Twice Neokoros: Ephesus, Asia, and the Cult of the Flavian Imperial Family. Brill, 1993.
• Keener, Craig S. Revelation. NIV Application Commentary, 2019.
• Koester, Craig R. Revelation. Anchor Yale Bible, 2014.
• Mounce, Robert H. Revelation. New International Commentary on the New Testament, 1997.
• Ramsay, W.M. The Letters to the Seven Churches of Asia. Hodder & Stoughton, 1904.
• Strabo. Geography. Translated by H.L. Jones, Harvard University Press, 1924.
• Tacitus. Annals. Translated by C.H. Moore, Harvard University Press, 1931.
• Thompson, Leonard L. The Book of Revelation: Apocalypse and Empire. Oxford University Press, 1990.