The Epistle to the Faithful Church in Philadelphia - Revelation (2023)

We turn to the Letter to the Church in Philadelphia. It is unique within the seven letters of the Apocalypse. It is almost completely filled with promises to the faithful of this church. Jesus only has good things to say to this church. So the exam will obviously be about them. What did they do right? How could they have received such good news from Jesus? And what can we learn for ourselves today? That is, both for our churches and for us as individuals?

The Letter to the Faithful Church in Philadelphia – Revelation is article #6 in the series: Seven Letters to the Seven Churches. Click the button to see titles for the entire series

Again, the title comes from the section title of the NKJV, which calls the Philadelphia church "the faithful church". No wonder there is so much good news. Being called a faithful church tells us that the Church's Angelic Letter in Philadelphia will be very different from anything we've seen so far. The fact that I call it the only one tells you that the seventh and final letter will not be like that either.

First – Blessings on the Seven Letters

If you're reading the series, you've seen this part before. I include it for each letter for those who are only reviewing one of the seven letters.

The Book of Revelation begins with these verses:

Revelation 1:1The revelation of Jesus Christ, which God gave him to show his servants what must shortly take place. He made it known by sending his angel to his servant John,2who testifies to everything he saw, that is, the word of God and the testimony of Jesus Christ.3Blessed is he who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written therein, because the time is at hand.

We learn something about the importance of each of the letters in this passage. Of course, we have a kind of modern chain of evidence to inform us that this is from God. And while John is the recipient of the vision, we have seen:

3Blessed is he who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written therein...

Just as when Jesus talked about things like loving and believing, he was also saying that love and belief must be strong enough to provoke action on our part. Not just our action, and not an action to win love or have a stronger belief. No, it's about faith and love that are stronger than anything we can have, because it's the meaning of faith and God's love that we can only achieve with the Holy Spirit.

So action follows from having the Holy Spirit. And with the Holy Spirit working through us, our actions will come from God and be effective in the way He intends. In short, it's not about us. It's about God.

when we seeBlessed is he who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written therein.All of these imply action as a result of having read or heard the prophecy. It takes the Holy Spirit to understand the words, to take them to heart. And once we do that, we must have a desire, also coming from the Holy Spirit, to act on the words. Both for ourselves and for others.

It is a message that God wants us to hear/read and then do something with. As we will see, each letter talks about what Jesus has for and against each of the churches. He lets us know very clearly where we are in relation to what He wants. what he taught. Our goal is to be more like Christ, and when we read this, we can look at ourselves in the cards and know exactly where we are.

Pray for the Seven Letters and for ourselves

We will begin with prayer excerpts from Psalm 139. Remember these letters are for us today as well as those in the days when John wrote on parchment and everyone else. A great way to ask God to tell us which parts of these letters apply to us as individuals, families, small groups, churches, etc. is literally wondering! And hear an answer.

So let's start by praying the verses below from David to God.

Salmo 139

For the music director. of David a psalm

Sal 139:1Oh lord you checked me out
and you know me

Sal 139:2You know when I sit and when I rise;
you perceive my thoughts from afar.

Sal 139:3You discern my going out and my lying down;
you know all my ways.

…

Sal 139:22I have nothing but hatred for them;

I consider them my enemies.

Sal 139:23Search me, O God, and know my heart;
test me and know my anxious thoughts.

Sal 139:24See if there is any offensive path in me,
and guide me on the eternal path.

This Psalm is something we should incorporate into our prayer life. Sometimes we may feel that we really don't want to know what God knows about us. But hey, He already knows us and still loves us. So why not ask, and also ask for His help to grow in our walk through this life in faith and the power of the Holy Spirit?

The Letter to the Church in Philadelphia

For the Church in Philadelphia

Revelation 3:7“To the angel of the church in Philadelphia write:

These are the words of the Holy and True One, who has the key of David. What he opens no one can close, and what he closes no one can open.8I know your works. Look, I have placed before you an open door that no one can close. I know you have little strength, but you kept my word and did not deny my name.9I will make those who belong to the synagogue of Satan, who say they are Jews but are not, but are liars, I will make them come and fall at your feet and acknowledge that I have loved you.10Because you have kept my word of patience, I will also keep you from the hour of trial, which is about to come on the whole world, to test those who live on the earth.
Revelation 3:11I will go soon. Guard what you have, so that no one takes your crown.12I will make the victor a pillar in the temple of my God. He will never leave you again. I will write on it the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God; and I will also write my new name on it.13He who has an ear, let him hear what the Spirit says to the churches.

Truly, this is a church we want to emulate. And as individuals, we want to strive to live in a way that creates that kind of environment.

Cultural and historical factors in Philadelphia

I include more Philadelphia history than usual. That's because the city only receives good news from Jesus. We might think they got good news because there was little opposition to the church here. But we will see that there was a lot of pagan activity and the church in Philadelphia did not allow this to affect their beliefs.

This is good news for us today. If... If we are willing to look to God for strength, patience, perseverance and many other things we need not only to survive but also to thrive in the hostile world we live in. However, if we try to do this on our own, without God's help, we will fail. If we fail as individuals, we are, spiritually speaking, in one of the other six churches in Revelation. If we fail as a unit, in other words the whole church, well, that's what matters.

Philadelphia is about thirty miles from Sardis, the former church in the probable way of delivery. The last one, Laodicea, is 60 miles away.

Philadelphia was along the imperial road built in 129 BC. C. by the Roman governor Manius Aquillius which started in Pergamum, later in Laodicea merged with a branch that came from Ephesus. The last five of the seven churches listed in Revelation 1:11 are given in an order that traces this route, suggesting that the messenger who delivered Revelation would have used it.<fn>Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 675). Bellingham, Washington: Lexham Press.</fn>

Once again, we see evidence of the likely path taken to deliver the letters to the churches.

The city was the youngest of the seven churches and was established by Attalus II, king of Pergamum (reigned 159-138 BC), probably as a garrison city in reaction to the invasion of the Gauls in 168 BC. C.<fn>Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 676). Bellingham, Washington: Lexham Press.</fn>

It's tempting to see this as a young church and then use its newness as the "excuse" for being so faithful. But remember, it's not the age of the city that matters. It's the church age. And each of these churches was, by definition, "new." Christianity, “The Way” as it was then known, was relatively new to all of them!

The name of the city comes from a curious incident connected with Rome's dealings with the Attalids. When Attalus II traveled to Rome in 167 a. C., the Roman Senate tried to pit him against his older brother, Eumenes II (reigned 197-159 BC). Livy describes the result: "after disappointing the hopes of those who supposed he [Atalus II] would accuse his brother and seek a division of the kingdom, he left the Senate" (45.20. 3 LCL; see also Polybius 30). :1–3). For staying loyal, he earned the nickname "Philadelphus", so Philadelphia reflects the love between the two brothers.<Fn> Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (p. 676). Bellingham, Washington: Lexham Press.</fn>

Many Americans know Philadelphia as the city of brotherly love. I was born not far away, that's how I knew. But it actually dates back to the ancient city of Philadelphia, located in what is now Turkey. It had to do with two real brothers, not brothers in Christ as we might think of it today, from the state of Pennsylvania founded by William Penn, who was a member of the Religious Society of Friends (also known as Quakers) and founder of the English Colony of North America. , Province of Pennsylvania.

At the northern end of the acropolis, a stadium was built that opened eastwards towards the city. The games were held in honor of Zeus Helios and Anaitis, a Persian goddess who was assimilated to Cybeles and Artemis in Lydia. A covenant coin (ὁμόνοια, homonoia) of Domitian (reigned AD 81-96) shows the city goddesses of Ephesus and Philadelphia crowned and shaking hands. The one from Ephesus holds a scepter while the goddess from Philadelphia holds a small statue of Artemis Anaitis. The architectural elements that now rest at the southern end of the acropolis once belonged to a temple of Zeus or Dionysus, but its foundations are now covered by a park.<fn>Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 677–678). Bellingham, Washington: Lexham Press.</fn>

There was influence from those who worshiped the Greek gods, includingthe city goddesses of Ephesus and Philadelphia crowned and shaking hands. Given the warning to the Ephesian church to return to their first love, we will see a great difference in the comparison between the church in Philadelphia and the church in Ephesus.

Again, this offers great hope for us today. Up to this point, things are pretty bleak regarding conditions in the five churches whose letters we have studied. TRUTH. there were ways to overcome. And while the victor will receive rich rewards, there remains the question of a less fruitful life than if a great victory were not required!

But here, in the Letter to the Church of Philadelphia, they are already in good spiritual shape. No warnings are required. The natural assumption, I rightly believe, is that this church has borne more fruit than if some people needed the pruning or refining fire of God to be overcomers.

In the year 17 AD. C., a devastating earthquake hit twelve cities in Lydia, including Philadelphia. Emperor Tiberius granted tax exemption for five years and also gave ten million sesterces to rebuild the cities (Tacitus, Annals 2.47). Strabo's description of the city as abandoned by earthquakes seems exaggerated. Otherwise, why would the Emperor allocate money to rebuild Philadelphia if it was deserted? The mint of Rome in 22-23 AD. C. issued a coin depicting Tiberius as a god with a laurel wreath to celebrate the restoration of these cities. In gratitude, Philadelphia, along with the eleven other cities, erected a monument in AD 30. C. in the Forum of Julius Caesar in Rome. A personification of Philadelphia was among those representing each city depicted on a base on which there was a statue of Tiberius. Sardis and Magnesia ad Sipylum flanked the dedicatory inscription on his forehead with Philadelphia on the right side in third position. This monument was apparently destroyed in the fire of 80 AD. Fortunately, the Augustales of Puteoli made a dedicated copy, and this base is now on display at the National Archaeological Museum in Naples. Philadelphia received a new name twice: after 17 A.D. C. was named "Philadelphia Neocaesarea" in thanks to Tiberius, and later named "Flavia Philadelphia" in honor of Vespasian's wife (reigned 69–79) when the emperor provided financial assistance after another earthquake. Under Elagabalus it was granted the right to call itself a metropolis.<fn>Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 678–679). Bellingham, Washington: Lexham Press.</fn>

Here also existed the cult of the Roman gods. There seem to be many sources of animosity against the Christian church here. For those who have lived in small towns, it can be a more brutal scenario than in big cities, as everyone often knows everyone else.

The city's religious traditions are reflected in its coins. In the first century B.C. C., these featured Artemis, Zeus, Dionysus and the Dioscuri. In the first century AD, additional deities such as Hecate, Apollo Kitharoidos, Asclepius, Cybele and Nike began to appear. An inscription (SIG 3985) dated 100 BC. C. mentions a sanctuary erected by Dionysus by order of the goddess Agdistis in a dream of Zeus. In it were altars of worship to at least ten gods and goddesses. Men and women, bond and free, were required to take an oath to live within strict ethical guidelines in the context of their sacrificial offerings. Inscriptions indicate that the city had a priest from Rome and Augustus from 27/26 BC. C., but no imperial cult temple was built until 214 AD. C., when Caracalla visited the city and granted permission for Philadelphia to be called neokoros (νεωκόρος, "guardian of the temple"). ”; IGR 4.1619).

As has been pointed out, the number of pagan gods is not small.In it were altars of worship to at least ten gods and goddesses. Men and women, bond and free, were required to take an oath to live within strict ethical guidelines in the context of their sacrificial offerings..

A Jewish community lived in Philadelphia. Two thousand families settled in Lydia and Phrygia around 210 BC. C. as military colonists (Josephus, Ant. 12.148-153). Therefore, the city's Jewish population likely came from these settlers. No trace of a synagogue has been found, although a Greek inscription dated to the 3rd century AD. and found east of Philadelphia mentions a "synagogue of the Hebrews".<fn>Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 679–680). Bellingham, Washington: Lexham Press.</fn>

There was a Jewish synagogue. But although no remains have yet been found, Jesus' words against them were quite harsh. Certainly another force against the Christian church here.

Christianity probably arrived in Philadelphia in the second half of the first century. Luke writes that Jews and Greeks from all over Asia heard the gospel during Paul's time in Ephesus (Acts 19:10). John's letter to the church in Philadelphia is rich with local imagery. The "synagogue of Satan" (Revelation 3:9), as in Smyrna, apparently refers to opposition from the local Jewish leadership. The overcomers in Philadelphia are promised that in God's heavenly temple they will be pillars (Rev. 3:12). Limestone, granite or marble columns were ubiquitous in ancient temples. Its style can be monolithic or drum (round blocks), non-ribbed or fluted (grooved). By design, temples were often the safest structure in a city, especially in earthquake-prone cities like Philadelphia. The promise of being a column suggests strength and stability. The promise of the new Jerusalem (Rev. 3:12) was interpreted literally by the Montanists, whose prophetic movement is believed to have begun near Philadelphia in the late second century AD. However, this "Phrygian heresy" is best located fifty-three miles (86 km) east of Philadelphia, around its center at Pepouza. However, Montanism had many followers in and around Philadelphia for centuries.<fn>Wilson, M. (2019). The social and geographic world of Philadelphia (Revelation 1:11; 3:7–13). In B. J. Beitzel, J. Parks, and D. Mangum (Eds.), Lexham Geographic Commentary on Acts through Revelation (pp. 681–682). Bellingham, Washington: Lexham Press.</fn>

A "short" statement about mountaineering:

Throughout church history, God's people have suffered attacks from people outside the faith. Islamic thinkers denied the purity of the Bible. Materialist philosophers have ridiculed the doctrine of creation. Atheist regimes have tried to suppress the church within their borders. The greatest need for defending the faith, however, has always been fought within the community of professed believers. We might even say that Christian apologists served the church best by clearly summarizing the orthodox faith and helping pastors, theologians, and laity to recognize the false and destructive sheep in their congregations.

After years of controversy, a church meeting condemned a teacher named Montanus in AD 160. Coming from the region of Phrygia (present-day Turkey), which was known for being a hotbed of eccentricity, Montano looked at the church in its time. and decided he wasn't ready for Jesus to return. He tried to recover a particular view of the gifts of prophecy and tongues in the church. In doing so, he developed unorthodox teachings about the Holy Spirit: Montanus believed that he himself was the Holy Spirit incarnate.

Clearly this is a problem. Not at all Christian.

He also led a group of people known for their extreme asceticism and nonsensical chanting. Quite appropriately, this movement is known as mountaineering.

Montanists believed that true Christianity depended on a mystical experience with the Spirit and taught a two-tiered division of believers, distinguishing between ordinary believers and pneumatakoi, or "Spirit-filled" Christians. The pneumatakoi were the "most advanced" group who received a special indwelling (a "baptism") of the Holy Spirit after conversion. According to the Montanists, a life of true holiness or piety was not possible without being among the pneumatakoi.

Such teaching, the church quickly recognized, goes against the uniform testimony of Scripture that there is one faith and one baptism (Ephesians 4:4-6). The Word of God knows nothing about a Christian who does not have the Holy Spirit, and there is no guarantee of seeking the baptism in the Spirit after conversion.

I'll come back to this subject of false teaching in a moment. It's very important. I feel it makes a big difference whether we are spiritually in Philadelphia or one of the other churches.

... although it was not a large city, called by Ramsay (op. cit., p. 392) “the Mission City” to promote the expansion of Greco-Roman civilization and later Christianity, later offering stubborn resistance to the Turks ( 1379 – 90 AD) and now called Ala-Sheher (red city, Charles, because of the red hills behind it). The main opposition to the faithful little church comes from the Jews (cf. Rom. 9-11). There are around 1,000 Christians there today. The holy, the true (ὁ ἁγιος, ὁ ληθινος [ho hagios, ho alēthinos]). Separate items (four total) for each item in this description. “The sacred, the genuine”. Asindeton in Greek. Latin Vulgate, Sanctus and Verus. ὁ ἁγιος [Ho hagios] is attributed to God in 4:8; 6:10 (both ἁγιος [hagios] and ἀληθινος [alēthinos] as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, 30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete points out that ἀληθινος [alēthinos] is verus different from verax (ἀληθης [alēthēs]). Thus it applies to God in 6:10 and to Christ in 3:14; 19:11 as in John 1:9; 6:32; 15:1 He who has the key of David (he who has the key of David [who has little David]). This epithet comes from Is. 22:22, where Eliakim, as chief steward of the royal household, holds the keys of power. Christ as the Messiah (Rev. 5:5; 22:16) has exclusive power in heaven, on earth, and in Hades (Matt. 16:19; 28:18; Rom. 14:9; Phil. 2:18). ). ; Revelation 1:18). Christ has the power to admit and exclude at his own will (Matthew 25:10ff.; Ephesians 1:22; Revelation 3:21; 19:11–16; 20:4; 22:16). And no one will close it (και οὐδεις κλεισει [kai oudeis kleisei]). Charles appeals to Hebrew structure (future tense in the active voice of κλειω [kleiō]), not Greek because it does not correspond to the present participle articulate just before ὁ ἀνοιγων [ho anoigōn] (the only overture), but appears frequently in this book . as in the next clause, “and no one opens” (και οὐδεις ἀνοιγει [kai oudeis anoigei]) versus κλειων [kleiōn] (present active participle, opening), though here some manuscripts. lease κλειει [kleiei] (present active tense, open).<fn>Robertson, A. T. (1933). Word Boxes in the New Testament (Revelation 3:7). Nashville, Tennessee: Broadman Press.</fn>

Just because it was a small church in a small town is no reason why it couldn't have a huge influence. Despite, or maybe because of, the things they had going against them. Few trials and temptations can lead to complacency. Many tests and temptations can lead to surrender. But if we keep Jesus in our hearts, it doesn't have to be that way. The Church in Philadelphia shows this.

false teachers

As I said, false teachers play a big role in how or even if we develop spiritually. If we follow false teaching, we can easily find ourselves in Thyatira, so to speak, which had its false Jezebel. Or Ephesus, because love is expelled by Pharisaic teaching, as it could have happened there. But in reality, false teaching can lead us astray in many ways.

Even seemingly minor problems can be just the beginning of what is now called a slippery slope. We must be careful. And we should periodically evaluate ourselves and those we listen to to make sure we are on the narrow path that Jesus spoke of. As mentioned at the beginning of this page, we can also pray Psalm 139 and ask for God's help.

Why do I attach so much importance to this subject of false teachings? It is because:

False Teachers and Their Destruction

2 Pedro 2:1But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even deny the sovereign Lord who bought them, bringing swift destruction upon themselves.2Many will follow their shameful ways and despise the way of truth.3In their greed these teachers will exploit you with stories they have made up. Their doom has hung over them for a long time, and their doom does not sleep.

2 Pedro 2:4Because if God did not forgive the angels when they sinned, but sent them to hell, putting them in dark dungeons to be judged;5if he did not spare the ancient world when he brought the flood upon its wicked people, but protected Noah, a preacher of righteousness, and seven others;6if he condemned the cities of Sodom and Gomorrah, burning them to ashes, and made them an example of what will happen to the wicked;7and if he delivered up Lot, a righteous man, who was distressed with the impure lives of lawless men8(for that righteous man, living among them day after day, was tormented in his righteous soul by the iniquities he saw and heard)—9if so, then the Lord knows how to rescue the godly from trials and hold the unrighteous to the day of judgment while their chastisement continues.10This is especially true of those who follow the corrupt desire of their sin nature and despise authority.
Bold and arrogant, these men are not afraid to slander heavenly beings;11yet even the angels, though they are stronger and more powerful, do not bring slanderous accusations against such beings in the presence of the Lord.12But these men blaspheme in things they do not understand. They are like brute beasts, instinctual creatures, born only to be captured and destroyed, and like beasts, they too will perish.

2 Pedro 2:13They will be reimbursed in damages for the damage they caused. Your idea of ​​pleasure is having fun in broad daylight. They're blobs and blobs, reveling in your pleasures as they feast on you.14With eyes full of adultery, they do not stop sinning; they seduce the unstable; they are experts in greed, a cursed race!15They left the straight path and turned aside to follow the path of Balaam, son of Beor, who loved the reward of wickedness.sixteenBut he was rebuked for his wickedness by an ass, a dumb animal, which spoke with a man's voice and checked the prophet's madness.

2 Pedro 2:17These men are springs without water and mists brought by the storm. The blackest darkness is reserved for them.18Because they speak in vain and boastful words, and by appealing to the lustful desires of sinful human nature, they attract people who are simply fleeing from those who live in error.19They promise them freedom, while they themselves are slaves to depravity, for man is a slave to everything that dominates him.20If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and again become entangled in it and are defeated, they are worse off at the end than they were at the beginning.21It would have been better for them not to have known the way of righteousness than to have known it and then turned their backs on the sacred mandate given them.22Their sayings are true: "A dog returns to its vomit" and "A washed sow wallows again in the mire."

Yes, will God pay the false teachers? But what about us? What happens if, because we listen to false teachers, we are driven so far that we deny Jesus, turn to another source for our salvation, etc.? We must remember one line that we read in every letter of the Apocalypse.

He who has an ear, let him hear what the Spirit says to the churches.

We must use the Holy Spirit's power, wisdom, strength, comfort, and all possible help to ensure that this does not happen. These seven letters to the seven churches in Revelation are excellent instructions for doing just that. What to watch How to deal How to be a true disciple of Jesus.

Analysis of the letter to the church in Philadelphia

Here is the usual breakdown of the letter to the church in Philadelphia.

Traditional To and From headers are present.

AN:

Obviously, it's for the church in Philadelphia. As we saw in the letter tochurch of ephesus, probably not a true heavenly angel. Rather, it is probably for someone, probably in a high position, within the church. To that end, Young's Literal Translation says:

“And write to the messenger of the assembly in Philadelphia: ¹Young, R. (1997). Young's Literal Translation (Revelation 3:7). Bellingham, WA: Logos Bible Software.

Of:

the letter is fromthe holy and true, he who has the key of David. What he opens no one can close, and what he closes no one can open..

Since there is no bad news in this letter, all those things that Jesus uses to represent himself are obviously good. We'll see how as we go along.

There is something interesting about the way Jesus tells the church in Philadelphia who he is. Unlike the other letters, none of these descriptions appear in the opening doxology.

Of - He who is holy and true

In fact, only one of them appears in the entire book of Revelation outside of this letter. That's itholy and true. By the way, this is with the English words or the Greek words, which appear in this way. The people of the Philadelphia church certainly knew that Jesus was holy and true.

But while they heard something that was new, at least in the wording, that was not the case for the other six churches. It seems that Jesus wanted to remind those who needed to get back on the narrow path of something they had likely heard before. Even if they didn't immediately grasp the deeper meaning of Jesus' self-description, the words might grab their attention enough for someone to see what they mean and spread the word. Of course, this assumes that someone has enough incentive to do so. And enough concern for others in your church to let them know what Jesus said to them on that deeper level. Which ultimately means someone has to have enough of the Holy Spirit in their life to get it.

That second instance of Holy and True is in Revelation 6.

the seals

Revelation 6:1I saw how the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, "Come!"2I looked, and before me was a white horse! Its rider held a bow, and he was given a crown, and he rode like a conqueror bent on conquest.

Revelation 6:3When the Lamb opened the second seal, I heard the second living creature say, "Come!"4Then another horse came out, a fiery red. Its rider was given the power to take peace from the earth and make men kill each other. He was given a great sword.

Revelation 6:5When the Lamb opened the third seal, I heard the third living creature say, "Come!" I looked, and there in front of me was a black horse! Its rider held a pair of scales in his hand.6Then I heard what sounded like a voice from among the four living creatures saying, "A pound of wheat for a day's wages, and three gallons of barley for a day's wages, and don't harm the oil or the wine!!"

Revelation 6:7When the Lamb opened the fourth seal, I heard the voice of the fourth living creature saying, "Come!"8I looked, and before me was a pale horse! Its rider was named Death, and Hades followed close behind. Power was given them over a quarter of the earth to kill with sword, famine, and pestilence, and with the wild beasts of the earth.

All of this probably sounds really bad. But see the reference to him who is holy and true.

Revelation 6:9When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony they had kept.10They cried with a loud voice, How long, O Lord, holy and true, dost thou judge the inhabitants of the earth, and avenge our blood? 11Each was given a white robe, and told to wait a little longer, until the number of their fellow servants and brethren who were to be slain like themselves was completed.

…

Therefore, Jesus' reference to himself as the one who is holy and true is likely a reference to what is to come rather than what has passed. The church in Philadelphia seems to fit this passage. Whether they are those who have died and are represented by those under the altar, or those who are still here on earth, they still have to wait a little longer and resist.

More on that as we go along.

We will see in the final letter to the church in Laodicea there is a similar reference, but for a very different reason.

From - the one who has the key of David

There are some benchmarks we need to look at to get an idea of ​​where this is coming from. Both are in Isaiah. The first comes from a section the NIV titles A Prophecy Concerning Jerusalem.

A prophecy about Jerusalem

…
it's 22:20“On that day I will call my servant Eliakim the son of Hilkiah.21I will clothe him with your tunic, I will gird him with your belt and give him your authority. He will be a father to the inhabitants of Jerusalem and to the house of Judah.22I will put the key of the house of David on his shoulder; what he opens no one can close, and what he closes no one can open. 23I will nail him like a stake to a sure place; he will be a place of honor in his father's house.24All the glory of his family will be upon him: his offspring and his offspring, all his smaller vessels, from the bowls to all the pitchers.

it's 22:25In that day," declares the Lord of hosts, "the stake driven in a sure place will give way; it will be thrown down and fall, and the load that hangs on it will be cut off.” The LORD has spoken.

There is the reference to the key to the house of David. Without going into too much detail, here's a little bit of what it was all about.

22 Eliakim would not only occupy Shebna's position, but he would also receive tremendous power and authority from God. Implicit in this statement, "I will give him," may be a reproach to Shebna.

Shebna: Apparently a foreigner, possibly Egyptian; contemporary of King Hezekiah. palace guardian A position second only to the king.

Eliakim was about to receive this position from God.

The origin of the craft, "over the house," is shrouded in some obscurity. At any rate, during Isaiah's days it seems to have acquired great importance; and this growth may well be due to Shebna himself. There is no record in Scripture that the office was established by God. Perhaps we are not getting very far if we assume that, without divine order and authorization, Shebna arrogated to herself authority and influence that did not rightfully belong to her. Eliakim, however, will possess divinely entrusted power.

Thus, the position of power that Shebna had taken for herself was about to be taken from him and given to Eliakim.

You cannot be considered a usurper. Just as the master has the key to that house and has full authority over letting anyone in or out, and therefore all authority over the house, God will give Eliakim the key to the house or dynasty of David.

Not only is Eliakim being given the position, but God is also giving him the key to the house of David. A great honor. And, as we will see below, responsibility.

That key will be placed on his shoulder, an expression which means that the responsibility of Davidic rule must rest like a burden on Eliakim's shoulder. The importance of position is seen in that this same description is applied to the risen Christ in Revelation 3:7.

Revelation 3:7 - which is where we are not in the study.

Eliakim's position was to manage well the great treasures of grace promised to David and his house. Over this royal house he would have almost unlimited control. If he opened the door, there would be no one to close it; and if he closed it, no one would be present to open it. A man in such a high position would have a powerful influence on the king.

And now, with reference toIf he opened the door, there would be no one to close it; And if it closed, no one would be around to open it., we see that Eliakim has a position that even has influence and great power over the King of Israel.

Why did God give Eliakim such tremendous power? Is not the danger involved that Eliakim's office constitutes a threat to the king, and therefore to the well-being of the theocracy? Did Eliakim step into the shoes of the messianic type instead of the king himself? Perhaps these questions cannot be answered as fully as we would like; the following train of thought, however, may at least point the way to the correct answer. Although the king in Old Testament times was truly a type of Christ, he was only a type and not a complete equivalent of the antitype. Those duties which Christ Himself would exercise - for He alone is the Head and King of His Church - might, in the Old Testament dispensation, be delegated to ministers.

Remember, in the Old Testament, people wanted an earthly king, just like other countries. God warned them of what would happen if their wish was granted. They wanted it anyway. And under the “be careful what you ask for” rule, they got what they wanted. To separate. They too received what God warned them of.

Here God is establishing a divinely appointed position over the earthly king. And with Jesus, he will restore himself as King.

So, first of all, we must consider Eliakim as one who is a minister, a fact that is seen in the designation "My servant". The power of the keys was not really in his hand, but on his shoulder, because final authority resided with the king as God's representative.

It's an interesting note here on your shoulder, not your hand. Remember, in Revelation, Jesus is the onlywho has david's key. In other words, it's in Jesus' hands. Final authority rests with Jesus, unlike when Eliakim had it on his shoulders. Of course, there is still the question of what the Father gave the Son authority to do. After all, Jesus is sitting at the right hand of the Father.

Jesus before Pilate and Herod

pp. 22.67-71. — Mt 26:63-66; Mc 14, 61–63; João 18:19-2
23:2, 3 p. — Mt 27:11-14; Mc 15, 2-5; João 18:29-3
23:18-25 p. — Mt 27:15-26; Mc 15, 6-15; João 18:39—19:1

Lc 22:66 See MoreAt dawn the council of the elders of the people, both the chief priests and the doctors of the law, gathered together, and Jesus was brought before them.67"If you are the Christ," they said, "tell us."
Jesus replied, "If I tell you, you won't believe me,68And if I asked you, you wouldn't answer.69But from now on, the Son of Man will sit at the right hand of the Mighty God.”
Lc 22:70 See MoreEveryone asked, “So you are the Son of God?”
answered, "You are right to say that I am."

…

As a servant or minister, the power of the keys was entrusted to Eliakim, as in the New Testament era to Peter. Note, however, that in the Gospels the figure of the keys is abandoned and another is introduced, that of binding and loosing. Here, however, as in the Apocalypse, the figure of the keys is realized.

Well, actually it didn't crash, it was updated.

Peter's Confession of Christ

16:13-16 pp. ​—Mk 8:27-29; Luke 9:18-20

Matthew 16:13When Jesus arrived in the region of Caesarea Philippi, he asked his disciples:"Who do people say the Son of Man is?"
Matthew 16:14They replied, “Some say John the Baptist; others say Elias; and still others, Jeremiah or one of the prophets.”
Matthew 16:15 "But and you?"I ask."Who do you say I am?"
Matthew 16:16Simon Peter replied, "You are the Christ, the Son of the living God."
Matthew 16:17Jesus replied,“Blessed are you, Simon, son of Jonas, because this was not revealed to you by man, but by my Father who is in heaven.18And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.19I will give you the keys to the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20He then warned his disciples not to tell anyone that he was the Christ.

Eliakim was a minister, but he was more; he was a true administrator of the kingdom. Christ Himself had no need of such administrators, but He Himself assumed the responsibilities of the absolute administration of the kingdom...<fn>Young, E. (1969). The Book of Isaiah, chapters 19–39 (Vol. 2, pp. 114–115). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.</fn>

Summary of

Summary – The Letter to the Church in Philadelphia

So, the letter to the church in Philadelphia is from Jesus, who purifies those who follow him, avenges those who persecute his followers, and has the responsibility of administering the Kingdom of God.

Depending on whether we are followers or persecutors of His followers, two very different outcomes are possible. However, as we read the rest of the letter, it is clearly addressed to his followers. Persecutors are not inside the church.

We will return to the Divine Knowledge section in the next part of this article.

Divine Knowledge in the Letter to the Church in Philadelphia

Next, we will look at Divine Knowledge. The things Jesus knows about the church.

That's too short. But also very good.

An open door that no one can close

I have placed before you an open door that no one can close.

We saw David's key reference above. Jesus has that key. What He closes and closes with Him cannot be opened. And what He opens with it cannot be closed.

And here, Jesus opened a door for the people of the church in Philadelphia. This is incredible news. All they have to do is move forward and go through that door. It is reminiscent of reaching the end of the narrow gate that Jesus spoke of.

The narrow and wide doors

Matthew 7:13“Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it.14But small is the gate and narrow is the way that leads to life, and few find it.

However, there is something interesting about verse 14 that we may not have thought of. In verse 13 all the original Greek words mean what we think they should. However, "narrow" has a connotation that we probably don't think about.

If you've ever walked down a really narrow path, so narrow it's barely visible because bushes and other things have almost covered it, you have an idea of ​​what that means. This type of trail is not easy to walk. Thorns scratch us. Maybe there's poison growing. Snakes and other wild animals can hide. It's easy to miss. And it can be tempting to take an easy way out if we come across one. It's very tiring. Even tiring. And yet, for the true hiker, it's well worth the effort. (No, I'm not one of them. I just follow what I've read or heard about this type of track.)

Anyway, here is the Greek word that we read as narrow.

2346 θλίβω [thlibo /thlee bo/] v. Similar to base 5147; TDNT 3:139; TDNTA 334; GK 2567; 10 occurrences; AV is translated “trouble” four times, “afflict” three times, “narrow” once, “crowd” once, and “suffer tribulation” once. 1 to press (like grapes), press hard. 2 in compressed form. 2A narrow narrow, contracted. 3 metaf. disturb, afflict, afflict.<fn>Strong, J. (1995). Improved Strong's Lexicon. Woodside Bible Association.</fn>

We probably read narrow and think there's room for a few people to walk next to each other, but we might have to go single file when we meet someone else. But this is not the scenario painted by this word. There's not even room for a person to walk that path without getting hurt. Everyone who walks suffers in one way or another.

Young's literal translation reads:

14 How narrow is the gate, and narrow is the way that leads to life, and few are those who find it!

That brings up another word to look at. Some translations use "narrow" for gate instead of small. A "strait" in the Bible is a narrow piece of land between two bodies of water. The image then is a narrow and "safe" place with many problems on both sides. Get off the land, into the water, and you'll have a lot of problems to solve.

just a little strength

I know you have little strength

Yep, by the time we're within sight of that gate, we'll probably have little strength left. It's not an easy path. It is only by the strength we receive from Jesus and the Holy Spirit that we can achieve it.

But let's look at one more word to see why it's worth it. Life. This is the connotation of the Greek word for life. It means much more than our word “life” today.

2222 ζωή [zoe /dzo ay/] n f. Since 2198; TDNT 2:832; TDNTA 290; GR 2437; 134 occurrences; AV is translated as "life" 133 times and "life" once. 1 life 1A the state of one who possesses vitality or is animated. 1B every living soul. 2 life. 2A of the absolute fullness of life, at once essential and ethical, which belongs to God and, through him, both to the hypostatic "logos" and to Christ, in whom the "logos" assumes human nature. 2B real and genuine life, active and vigorous life, consecrated to God, blessed, in the portion also in this world of those who put their trust in Christ, but which after the resurrection will be consummated by new adhesions (among them another perfect body) and they last forever.<fn>Strong, J. (1995). Improved Strong's Lexicon. Woodside Bible Association.</fn>

The English word "life" rarely has any kind of reference to God these days. No, unless we have some adjectives.

But this is the "life" that Jesus spoke of. Life is worth going through the path of trouble and tribulation. The path that can leave us exhausted, but that is worth infinitely more than the effort. The one we cannot walk alone, but only with the strength of the One who made this path possible. The holy and true, who has the key of David.

you kept my word and did not deny my name.

So how do we go down this path? Jesus tells the church in Philadelphia: they kept my word and did not deny my name.

Remember, Philadelphia had what Jesus called the "Synagogue of Satan". Fulfilling the word of Jesus in the Philadelphia church, this Synagogue of Satan reminds me of something Jesus said to the Jewish people in His time on earth.

This happened after they claimed to be Abraham's children, but Jesus told them that if that was the case, they would do what Abraham did, such as loving God.

Jesus' claims about himself

João 8:48The Jews answered him, "Are we not right in saying that you are a Samaritan and that you are possessed by demons?"
João 8:49 "I am not possessed by a demon"Jesus said,but I honor my Father and you dishonor me.50I do not seek glory for myself; but there are those who seek it, and he is the judge.51Truly I say to you, if anyone keeps my word, he will never see death."

if anyone keeps my word, he will never see death

Here in the church in Philadelphia, Jesus brings back the issue of keeping His word. People in the church have done that. This despite all the things around him, including the "Synagogue of Satan".

The reference is made still clearer by what happened shortly before what we read above. But first, look at what the Jews say about Jesus being demon possessed.

João 8:52At this, the Jews exclaimed: “Now we know that you are demon-possessed! Abraham died and so did the prophets, but you say that if anyone keeps his word, he will never taste death.53Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?"

João 8:54Jesus replied,“If I glorify myself, my glory means nothing. My Father, whom you call your God, glorifies me.55Though you don't know him, I know him. If I said no, I'd be a liar like you, but I know him and I keep his word.56Your father Abraham rejoiced at the thought of seeing my day; he saw it and was happy.

João 8:57“You are not yet fifty years old,” the Jews said to him, “and you have seen Abraham!”

João 8:58 "I'm telling you the truth,"Jesus replied,"Before Abraham was born, I am!" 59With that, they picked up stones to stone him, but Jesus hid, fleeing the temple grounds.

So, with that as the backdrop for Jesus saying that Jews in Philadelphia attend the synagogue of Satan, here is the passage immediately before Jesus' statements about himself. That's what Jesus tells the Jewish people just before they call him possessed.

children of the devil

João 8:42Jesus said to them: “If God were your Father, you would love me, because I came from God and now I am here. I didn't come on my own; but he sent me43Why is my language not clear to you? Why can't you hear what I'm saying.44You are from your father, the devil, and you want to fulfill your father's desire. He was a murderer from the beginning, not holding fast to the truth, because there is no truth in him. When he lies, he speaks his mother tongue, because he is a liar and the father of lies.45However, because I tell the truth, you don't believe me!46Can any of you prove that I am guilty of sin? If I tell the truth, why don't you believe me?47He who belongs to God hears what God says. The reason you don't listen is that you don't belong to God.

This conversation between Jesus and the Jewish people during His ministry, plus the reference to them as the Synagogue of Satan in the letter to the church in Philadelphia, gives us an idea of ​​what that church had to endure. And it was just the Jews in town. Don't forget that there were also Greek and Roman gods. And the Montanists, though probably not in John's time, but later.

But

As already noted, the "but" section is empty. There is bad news for this church. Nor. What incredible news!

So let's think about that and move on to the next part of the letter to the church in Philadelphia, the “So…” section.

“thus” in the letter to the church in Philadelphia

Now, let's look at the "So..." section. As in, so what's next?

Then …

Many of the "So" portions in earlier letters were not good. But not this time. The “Then” part of the letter to the church in Philadelphia contains promises from Jesus. Promises based on this church's faithfulness as they walked the so-called narrow way. The path of trouble and persecution.

I kind of want to combine the "So" and "For those who expire" sections. After all, it looks like everyone in this church will be winners, given the praise Jesus has for the church and the open door that no one can close.

But I'll end at the point where Jesus says, "He who overcomes..." with the expectation that everyone in this church will win.

With that in mind, here is the "Then" part of the letter to the church in Philadelphia.

Revelation 3:9I will make those who belong to the synagogue of Satan, who say they are Jews but are not, but are liars, I will make them come and fall at your feet and acknowledge that I have loved you.10Because you have kept my word of patience, I will also keep you from the hour of trial, which is about to come on the whole world, to test those who live on the earth.
Revelation 3:11I will go soon. Guard what you have, so that no one takes your crown.

Let's look at them one by one to see where they come from.

to satan synagogue

We have already seen the original verses for calling this Synagogue"Synagogue of Satan", like Jesus calling the Jews of his time "sons of the devil".

Now, regarding the Jews in this city, Jesus says to the church in Philadelphia:

I will make them fall at your feet and recognize that I loved you.

This is very interesting from a Jewish point of view. Since it's about Jews, that seems like a good way to look at it. The excerpt below is from Shalom M. Paul, who is Yehezkel Kaufmann Professor Emeritus of Biblical Studies at the Hebrew University of Jerusalem.

[14] This verse marks the fulfillment of Isaac's blessing to Jacob in Genesis 27:29: "May peoples serve you and nations bow down to you."

Jacob Receives Isaac's Blessing

Remember, the blessing should have gone to Esau since he was the eldest, with Jacob coming right after, taking hold of Esau's heel. Esau has already sold his birthright to Jacob for a bowl of stew. Now, with Rebekah's help, Jacob was about to receive Esau's blessing as well.

Genesis 27:21Then Isaac said to Jacob, "Come closer so I can touch you, my son, to find out if you are really my son Esau or not."

Genesis 27:22Jacob approached his father Isaac, who touched him and said, "The voice is the voice of Jacob, but the hands are the hands of Esau."23He didn't recognize him, because his hands were hairy like his brother Esau's; so he blessed him.24“Are you really my son Esau?” I ask.
"I am," he replied.

Genesis 27:25Then he said, "My son, bring me some of your game to eat, that I may give you my blessing."
Jacob brought it to him and he ate; and he brought some wine and drank.26Then his father Isaac said to him, "Come here, my son, and kiss me."

Genesis 27:27So she went to him and kissed him. When Isaac smelled her clothes, he blessed him and said:
"Ah, the smell of my son
it's like the smell of a field
that Jehovah blessed.

Genesis 27:28May God give you the dew of heaven
and the riches of the earth—
plenty of wheat and new wine.

Genesis 27:29May the nations serve you
and the peoples bow down to you.
Be lord of your brothers,
and may your mother's sons bow down to you.
May those who curse you be cursed
and those who bless you may be blessed.”

So the blessing that Esau left was this:

Genesis 27:38Esau said to his father, “Have you only one blessing, my father? Bless me too, my father!" Then Esau wept aloud.
Genesis 27:39His father Isaac replied:
"Your abode will be
far from the riches of the earth,
far from the dew of heaven above.
Genesis 27:40You will live by the sword
and you shall serve your brother.
But when you get restless
you will throw off your yoke
from your neck.”

The fulfillment referred to above is from verse 29:

Genesis 27:29May the nations serve you
and the peoples bow down to you.

This should serve as a rather painful reminder for the Jews who now frequent the"Synagogue of Satan".

However, it gets worse.

For the connection between the tribute of nations and kings and their servitude, which is expressed by prostration in the dust, see Psalm 72:9–11. A new dimension is added here, that of the renaming of Jerusalem in light of its reconstituted state. For the symbolic renaming of places and people, see v. 18 (the walls and gates); 58:12; 61:3 (the nation); 62:4 (the land of Israel).

Compare also 1:26: "Afterward they will call you the City of Righteousness, the Faithful City." The key term, "feet", links this verse with the previous one. Which is described in 51:23, where Israel's executioners commanded Israel: "Bow down (שְׁחִי) so that we may pass over you"; it is now reversed: "The children of those who tormented you will come to you bowing low, and all those who insulted you will prostrate themselves on the soles of your feet."

Just the name of the section in Isaiah tells us something. But look at what's really going on here, especially with regard to the Jewish people here in Philadelphia.

What follows is a promise from God to the Jewish people at the time of Isaiah.

The Cup of the Lord's Wrath

…

it's 51:21Hear, then, this, afflicted,
drunk, but not with wine.

it's 51:22This is what your Sovereign Lord says,
your God, who defends his people:
"See, I took your hand
the cup that made you stagger;
of that cup, the cup of my wrath,
you will never drink again.

it's 51:23I will put you in the hands of your executioners,
Who told you
"Prostrate yourselves that we may walk over you."
And you made your back like the ground,
like a street to be walked.”

…

However, now God is referring to this promise. But this time he is telling the followers of Jesus at the church in Philadelphia that the Jewish people in that city will experience the exact opposite. no one willfall prostratebefore them (the Jewish people in this city ofsynagogue of satan).

before godi will make them(the Jewish people in Philadelphia)come and prostrate me at your feet and acknowledge that I loved you(the church people in Philadelphia).

The children of all who tormented you will come to you bowing low - The foreigners who oppressed you will now come as humble supplicants. The infinitive construction שְׁחוֹחַ ("bow"), used adverbially, is a legomenon hapax. 1QIsaa adds כול, "all", before "the children of those who tormented you". In the MT the word כל in the next hemistich has a double function and also applies to the first clause.

And all those who insulted you will prostrate themselves at the soles of your feet, as proof of their complete submission; cf. 49:23: “Kings will look after your children, your queens will look after you. they will bow down to you with their faces to the ground and lick the dust of your feet. Compare also similar formulas of servility in Mesopotamian royal inscriptions: qaqqara ina pān šarri našāqu, "kiss the earth before the king"; šēp šarri našāqu, “kiss the king's feet” (CAD N/2:58). Here, instead, subordinate nations bow to the city, not the monarch. For the etymological and semantic equivalents of the verb נאץ, “insult” (also in 52:5), see Akk.Paul, SM (2012). Isaiah 40–66: Translation and Commentary (pp. 528–529). Grand Rapids, MI; Cambridge, United Kingdom: William B. Eerdmans Publishing Company.</fn>

Now we see that those who attended what Jesus called the Synagogue of Satan really got it wrong. The expected reward does not arrive. In fact, they will be part of the group that will give this reward to the Christians of the Philadelphia church.

Another thing you'll know: you're not really bowing down to this church. They are bowing down before Jesus. They are bowing down to the God they rejected. How and why do they bow down to Jesus? It is because the people did not walk to that open door by their own strength. And they didn't open the door at all. It was the strength and power of Jesus that allowed them (us as Christians) to find their way and survive, making it to the gate. And when you get to the door, it's already open. Opened by Jesus.

So yes, in a very real sense, these same Jews who expected to receive something are giving it to Jesus. Goodbye. They pay the price for themselves instead of receiving the reward.

It must be a very painful recognition when it finally comes.

Then he continued: Since you have obeyed my command to persevere,

While there are several instances where Jesus conceptually speaks of perseverance and patience, the actual Greek word used in Revelation is only used twice in the Gospels. First, here is the Greek word. Then the two instances.

The Greek word below is translated into two English words, "endured patiently," in the NIV.

5281 ὑπομονή [hupomone /hoop om on ay/] n f. From 5278; TDNT 4:581; TDNTA 581; GK 5705; 32 occurrences; AV is translated as "patience" 29 times, "enduring" once, "patient continuation" once, and "patient waiting" once. 1 steadfastness, constancy, perseverance. 1A in the NT the characteristic of a man who does not deviate from his deliberate purpose and his loyalty to faith and godliness even through the greatest trials and sufferings. 1B with patience and firmness. 2 a patient, sign waiting. 3 patient persevering, supportive, persevering. Additional Information: For synonyms, see entry 3115, makrothumia. See entry 5861 for synonym comparison.<fn>Strong, J. (1995). Improved Strong's Lexicon. Woodside Bible Association.</fn>

We can see that these features are needed for things like staying on the narrow path that we saw earlier. Clearly, this concept of perseverance was important to Jesus. Not just enduring, like surviving, but complaining all the time. No, it's about staying the course, but not complaining. But then again, we're people, so we'll wander off every now and then and complain every now and then. Maybe even off course and loud. But the key is where our heart is and therefore our eventual return to the path when our heart is in the right place.

A primeira instância de 5281 ὑπομονή [hupomone /hoop·om·on·ay/].

You may be familiar with the parable of the sower. It was Matthew's version. Although English is very similar, the underlying Greek has some differences. Not surprising, given the different views of the Jew Matthew and the physician Luke.

The Parable of the Sower - Luke

8.4-15 pp. — Mt 13:2-23; Mark 4:1-2

Lc 8:1After that, Jesus went from one city to another, proclaiming the good news of the kingdom of God. The Twelve were with him,2and also some women who were healed of evil spirits and diseases: Mary (called Magdalene) from whom seven demons went out;3Juana, wife of Cuza, steward of Herod's house; Suzanne; and many others. These women were helping to support them out of their own means.

Lc 8:4As a large crowd gathered and people came to Jesus from town to town, he told this parable:5 “A farmer went out to sow his seed. As he sowed the seed, some fell by the wayside; it was trampled underfoot, and the birds of the sky ate it up.6Some fell on the rock, and when it rose, the plants withered because they lacked moisture.7Another seed fell among the thorns, which grew with it and choked the plants.8Yet another seed fell on good ground. It sprouted and gave a harvest, a hundred times more than what was sown.
As he said this, he shouted, "He who has ears to hear, let him hear."

Lc 8:9His disciples asked him what this parable meant.10He said, “To you is given the knowledge of the mysteries of the kingdom of God, but to others I speak in parables, so that,
“Although seeing, they do not see;
though they hear, they do not understand.

Lc 8:11“This is the meaning of the parable: the seed is the word of God.12Those standing in the way are those who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.13Those on the rock receive the word with joy when they hear it, but they have no root. They believe for a while, but in the hour of trial they fall away.14The seed that fell among the thorns represents those who listen, but on the way they are drowned by the cares, riches and pleasures of life, and do not mature.15But sown on good soil is for those whose hearts are noble and good, who hear the word, keep it, and bear fruit by persevering.

Where does it say something about patiently enduring? Well, the Greek word is in verse 15.

15But sown on good ground is for those with good and noble hearts, who hear the word, retain it, and with perseverance produce a harvest.

In this verse, the English translation is "persevere". If we had held to “endure with patience,” it would have beenand patiently enduring, produce a harvest. It fits.

What did Matthew write?

It produces a harvest that yields a hundred, sixty, or thirty times what was sown.

A second instance of 5281 ὑπομονή [hupomone /hoop·om·on·ay/].

The second instance is also from Luke. This may especially be what the Apocalypse refers to.

Signs of the End Times - Lucas

21,5-36 pp. — Mt 24; mk 13
21:12-17 p. — Mt 10:17-2

Lc 21:5 See MoreSome of his disciples commented on how the temple was adorned with beautiful stones and with offerings dedicated to God. But Jesus said:6 “As for what you see here, the time will come when not one stone will be left upon another; every one of them will be slaughtered.”

Lc 21:7“Master,” they asked, “when will these things take place? And what will be the sign that they are about to happen?

Lc 21:8 See MoreAnswered: "Beware that you are not deceived. For many will come in my name, saying, I am, and the time is at hand. Do not follow them.9When you hear about wars and revolutions, don't be afraid. These things have to happen first, but the end will not come immediately.”

Lc 21:10 See MoreThen he said to them: "Nation will rise against nation, and kingdom against kingdom.11There will be great earthquakes, famines and pestilences in various places, and terrible events and great signs from heaven.

Lc 21:12 See More“But before all that, they will arrest and chase you. They will hand you over to synagogues and prisons, and you will be brought before kings and governors, and all for my name's sake.13This will result in you witnessing them.14But make up your mind not to worry in advance how you will defend yourself.15Because I will give you words and wisdom that none of your opponents will be able to resist or contradict.sixteenYou will be betrayed even by your parents, brothers, relatives and friends, and they will kill some of you.17All men will hate you because of me.18But not a hair on your head will perish.19Standing firm, you will earn your living.

…

Where is the concept of patiently enduring here? At end:19 Standing firm, you will earn your living.

Both Matthew and Mark have similar passages in their Gospels. All three, in English, have "for standing firm." And although the underlying Greek words in Matthew and Mark don't match Luke's, they all have a meaning related to enduring.

Ultimately, it is not so much the use of the exact Greek word as the concept. However, to be as technically accurate as possible, to be as sure as possible that no extraneous thoughts have crept in, I use the exact Greek word here. From this, seeing that the concept is correct, we can also see that Jesus often spoke about enduring patiently.

Having said that, it seems quite possible that Jesus' reference to patiently enduring for the church in Philadelphia is specifically to what he said in the last section. We will see this thought below.

I will also keep you from the hour of trial to come.

Remember, the entire verse/phrase/thought we are looking at in this section and the one before it is:

10Because you have kept my word of patience, I will also keep you from the hour of trial, which is about to come on the whole world, to test those who live on the earth.

Makes it stand out from the first part:Since you kept my command to patiently endure– that the second part,I will also keep you from the hour of trial, which is about to come on the whole world, to test those who live on the earth., it is also about enduring with patience.

In other words, since the church in Philadelphia has patiently endured until the time of the coming tribulation, it will be exempt from having to endure the tribulation. After all, they have already patiently endured. They have already demonstrated their love for Jesus. They were approaching the gate at the end of the narrow path. And soon they could enter.

So - summary

The final part of the letter to the church in Philadelphia is summarized in the final verse of this section.

Revelation 3:11I will go soon. Guard what you have, so that no one takes your crown.

Below is the conclusion of the Letter to the Church of Philadelphia.

Conclusion – The Letter to the Faithful Church in Philadelphia

Now, we see the conclusion of this letter. It includes what I've called the "Listen" section, which is almost always identical in both wording and placement across the seven letters.

Listen:

As in all other churches, this means that the letter can only be understood through the Holy Spirit. As we saw in the letter to the church at Ephesus, it goes back to a prophecy by Isaiah. If you haven't read it yet or want to catch up, it's here:Revelation - The letter to the loveless church in Ephesus.

To those who win:

The portion of the letter to the church in Philadelphia is largely a continuation of the thoughts we have already seen.

12I will make the victor a pillar in the temple of my God. I will write on it the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God; and I will also write my new name on it.

I will make a pillar in the temple of my God

I will make the victor a pillar in the temple of my God.

When Jesus says:I will make a pillar in the temple of my God, to the church in Philadelphia, I immediately think of the earthquakes that this city suffers. And no, it is not by chance that I use the word endure. The people here have endured earthquakes, as well as patiently enduring the trials they have had from others.

Maybe it's because I live in an area where there are earthquakes. They are sudden. No warning. Unexpected. And they can wreak deadly havoc. It's not as bad here as it is in other parts of the world, but people do die. Still, one expects that when "the big one" arrives, it will be much worse. I think it resists attacks.

But the real key to thinking about earthquakes is when Jesus tells people they will bea column in the temple of my God. They could never count on a pillar in any building still standing after an earthquake. For example, do you remember the image at the top of the page? It was what was left of a theater in Philadelphia after several earthquakes. And here, Jesus tells them that they will be a pillar, of a different kind, that will last forever. This is comforting on so many levels.

He will never leave you again.

He will never leave you again.

Again, an apparent reference to the situation in Philadelphia. Many people did not live in the city due to the destruction caused by the earthquakes. Instead, they lived on the outskirts of Philadelphia. And yet they continued to rebuild the city. Obviously, a normal part of life was living outside the city, but working and playing there. Until it was destroyed, then they would stay away (leave it) until it was rebuilt. But now God is telling them that they will never have to leave His city.

New names and the new Jerusalem

I will write on it the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God;

There's a lot of news here.

A new name for God. It's not that He's going to be different. We are likely to know more about Him. Remember, from Genesis to the Gospels, we were given new names for God as more of his characteristics were revealed. And here in Revelation, the last book, we learn that we will know yet another name. I hope that means we'll know more about Him. Besides, we could spend the rest of eternity learning more about Him and we'd never know it all.

The name of the New Jerusalem. It will also have a new name. And why not? This time things will be as they should have been. There is a prophecy in Isaiah about the New Jerusalem, as well as other things we read about in these letters to the churches in Revelation. The New Jerusalem is mentioned in Isaiah 62:1-2. As you read the rest, take a look at some of the other things that also appear in Revelation. And consider, these prophecies in Isaiah were written about 800 years before Revelation.

new name of zion

it's 62:1For the love of Zion I will not be silent,
for the love of Jerusalem I will not stand still,
until your justice shines like the dawn,
your salvation like a burning torch.
it's 62:2The nations will see your righteousness,
and all kings thy glory;
you will be called by a new name
which the mouth of Jehovah will grant.
it's 62:3You will be a crown of splendor in the hand of the LORD,
royal diadem in the hand of your God.
it's 62:4They won't call you Desert anymore,
or name your land Desolate.
But they will call you Hepzibah,
and his land Beulah;
because the LORD will take pleasure in you,
and your land will marry.
it's 62:5As a young man marries a maiden,
then your children will marry you;
like the joy of the groom for his bride,
so your God will rejoice over youI have set watchmen on your walls, O Jerusalem;
they will never be silent day or night.
You who invoke the LORD,
do not give them rest,
it's 62:7and give him no rest until he establishes Jerusalem
and makes it the praise of the earth.

it's 62:8The LORD has sworn by his right hand
and by his mighty arm:
"Never again will I give your grain
as food for your enemies,
and foreigners will never drink the new wine
for which you worked;
it's 62:9but whoever gathers it will eat it
and praise the LORD,
and those who gather the grapes will drink them
in the courts of my sanctuary.”

it's 62:10Enter, enter through the gates!
Prepare the way for the people.
Build, build the road!
Remove the stones.
Raise a flag for the nations.

it's 62:11The Lord made a proclamation
To the end of the earth:
“Say to the daughter of Zion:
'Look, your Savior is coming!
See, your reward is with him,
and his reward goes with him.'”
youat 62:12They will be called the Holy People,
Jehovah's Redeemed;
and they'll call you Wanted,
the city is no longer deserted.

In addition to the New Jerusalem, although not mentioned here, there is also the new earth.

Another thing worth noting here: Jesus refers to all of this as from or from "my God". Question: does he really say "mine" all those times? Is there a Greek word there, or was it just added for the English translations? Answer: yes, there really is a Greek word there. First person singular pronoun. "Me".

I will also write my new name on it.

and I will also write my new name on it.

Jesus will also have a new name. This shouldn't come as a surprise.

All this newness. I can't even begin to imagine what it will be like.

I wrote a short series nine years ago. The first part was about a dream I had. No, I'm not saying a vision. Just a dream. A dream that was partly about what Heaven would be like. Jesus was going to show me something. Something we do here on earth, but He was going to show me how it will be in Heaven. I couldn't wait! But then, when we were getting close to the point where I could see or hear anything, I woke up.

Nine years later, I still don't know what to expect. But I still can't wait!

Listen:

He who has an ear, let him hear what the Spirit says to the churches.

The amazing thing about this church is that everyone has a listening ear, just like Sardis.

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  Young, R. (1997). Young's Literal Translation (Revelation 3:7). Bellingham, WA: Logos Bible Software.