Philadelphia was a city of significant commercial importance.
Its strategic location geographically, made it convenient for both trade and
military advantage, earning it the title “gate way to the East.”
It was in close proximity to very fertile volcanic soil, which was ideal for
growing grapes. The city enjoyed economic prosperity because of its agro-industrial
base and strategic location in respect of the trade route from the Far East
to Rome.
The city was built in an area prone to earthquakes and suffered
a devastating earthquake in 17ce. Because of the kindness shown to the city
by the Romans in the rebuilding process, it took the name Neo Caesarea for
a while. This indicated their love and loyalty to the Emperor of Rome.
Philadelphia was rich in pagan religious culture; it was the
location of many temples and festivals. Although the patron god of the city
was Dionysus—related to its vine-growing history—its veneration
of the Imperial cult was consistent. Eventually the city earned the title
Neocorus—warden of the temple.
The letter to the church in Philadelphia is the sixth letter
of the seven. The intentional literary design of Revelation is evident in
the symmetrical implications of the common features shared by the second letter
(to the church at Smyrna) and this penultimate letter to the Philadelphian
church. The form is consistent with the other letters but noticeably has no
negative remark from the risen Christ. Therefore, like the letter to Smyrna,
the letter contains only praise and encouragement.
The letter is addressed to the essential spirit of the church
by the risen Christ. The description of the risen Christ in this letter seems
to have exhausted all the terms of the inaugural vision seen in chapter one.
He is described here as “holy,” “true,” the One “who
holds the key of David,” and who opens and shuts doors without the possibility
of any hindrances or of any one stopping Him (v. 7). The body of the letter
is essentially a call (or a command) to observe and exploit the “open
door” that has been opened by the resurrected Christ.
The fact that the church is relatively weak is acknowledged
by Christ but He notes that they nevertheless had been exemplary in their
faithfulness to Him. In particular, they never capitulated to the prevailing
pagan culture to deny His name (v. 8).
The resurrected Christ promises that by His action (“I
will make”) He would cause those falsely claiming to be Jews—they
really are a “synagogue of Satan”—to openly and clearly
show great respect for the faithful Christians (“come and fall down
at your feet,” v. 9). These detractors would acknowledge that the Philadelphian
Christians really were the objects of the risen Christ’s love.
There is also a special guarantee of protective intervention
by Christ to guard this church from the “hour of trial” that would
test the whole of humanity (v. 10). The text encourages faithfulness and avoidance
of distraction with its negative consequences—the loss of their “crown”
(v. 11). The crown referred to here being the winners’ garland won in
the athletic competitions of the contemporary context. This letter ends as
all the others with the promised rewards using apocalyptic language and the
urgings of the Spirit for the church to give heed to what they have heard.
The human need evident in the text is for fortitude and courage
to accept the opportunities provided by God in Christ in the prosecution of
God’s will. The odds are stacked against the church because of its perceived
weakness in the face of an enormous challenge—an overarching pagan society.
The need to depend on the resurrected Christ, which will result in fearless
confidence in the pursuit of His agenda, is in contrast to any notion of dependence
on one’s own powers. There is the need to continue to be faithful and
resistant to subversive influences and even to escalate the appreciation and
acceptance of God-given opportunity. “The key of David” seems
to indicate that the opportunity, has to do with the messianic program of
providing access to the kingdom of God. This church needs to be courageously
obedient in seizing opportunities to access the benefits of the messianic
kingdom.
God in Christ lends the full weight of His support to the church
that is weak but, who in the face of its weakness, does not compromise or
capitulate to the pressures of its social environment. The resurrected Christ,
by virtue of His definitive character and His sovereign power, guarantees
the neutralization of those things that threatens the radical obedience of
this church in carrying out His instructions to seize the opportunity He provides.
God’s provision, protection, and promises stands with the weak in their
pursuit of God’s will and purpose.
Our response, required by the text, is radical obedience to
the resurrected Christ as an expression of confidence in the character, provision,
protection, and promises of God in Christ. There should be a confidence that
is in Christ, not in one’s self, which should inform one’s action.
We are weak but He is strong, so we will not hesitate to obey.
(For the full manuscript
of this sermon go to www.preachersmagazine.org and click on “Sermons.”)
The risen Christ’s character is holy (flawless) and true
(reliable and trustworthy). He has the sovereign authority of access to the
messianic Kingdom and places His full support behind the weak but faithful,
loyal church for the accomplishment of those things which are the fulfillment
of His redemptive purpose.
The sermon is to function so as to elicit fearless and confident
obedient action on the part of the faithful in pursuit of that which is clearly
God’s will for them.
