Rev 3:7-13, Ex 19:6, 1 Kings 7:21, Zec 4, Hos. 2:24; Is 44:5
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 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. Let the one who has an ear hear what the Spirit says to the churches.’
The Church in Philadelphia, alongside the Church in Smyrna, is commended by the Lord, and not chastised, in contrast to the other five churches. Those in Philadelphia have, it seems, already endured suffering, for they are commended for their endurance, and promised something of a “pass” in the persecution that John foresees in his visions, while Smyrna was not (2:8-11). The Philadelphians have, it seems, already passed the test. The imagery that Jesus uses to describe the graces that He will impart to this “city of brotherly love” (the meaning of Philadelphia) looks forward to later scenes in the book of Revelation—they will be given crowns, will be made pillars in the temple of God, will be given a new name identified with the New Jerusalem, which comes down from God out of heaven.
The “crown” of life is actually only implicitly promised, as Jesus warns the listening Church not to allow someone else to seize it. Of course, the crown is a common symbol, and is usually understood by us to refer to our royal calling in Christ. Through John we have already been reminded of this blessing in Christ, and given glory “to him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever” (Rev 1:6). This blessing actually echoes the Old Testament description of God’s people ‘as a kingdom of priests and a holy nation’ (Ex 19:6), and is glossed in 1 Peter 2 (as “a chosen race, a royal priesthood, a holy nation.” Indeed, the very next mention of crowns in the book of Revelation itself is at 4:4, where we hear of the twenty-four elders (representatives of God’s people) gathered around the throne with golden crowns on their heads. Because the use of crowns is normally limited in our own imagination to that of royalty, we tend to think of this as a symbol only of dominion. However, in the ancient world, woven crowns were given to victorious athletes (in that case, made of laurel), and to military victors (often made of gold), as a sign of their glory. Though our “royalty” because of the Church’s position in Christ is not in dispute, we should not forget this connotation of an earned crown through struggle. Here, the warning that someone else might “seize” the crown makes most sense in the context of an athletic contest, and we are reminded of the spiritual athleticism of this church, which has already been praised by Jesus for its endurance. The actual word for “crown” (Grk stephanos) here is different than another word, “diadem,” which was used particularly for royalty. But there is an overlap in meaning, and so we can think of both ideas. The Philadelphian church stands as an example both of God’s “royal priesthood” and also as a determined spiritual warrior who struggles to the very end, and so is rewarded. As royal priests, the members of the church are even promised to see the turn of those who have disputed with them, those of Jewish heritage, who will come eventually to see the truth. Sixth-century Oecumenius explains,
Then, as a reward for their genuineness to Him, He promises that many on the Jewish registry will come to her and accept the faith in Christ. For this is what it means for them to worship at her feet, namely, in the last days to choose to be enrolled in the church, that is, to be a part of the church.” (Comm Apoc 3.7–13. TEG 8:98).
St. John, then, foresees, as part of the joy of those who have suffered, the engrafting of some of the ancient people of God into their midst, just as did St. Paul in Romans 11, when he looked forward to a time when Christian Gentiles would be at last rejoined by those who had not believed in Jesus.
As crowned athletes or victors, the members of the Church are promised that their longsuffering and perseverance will not be useless, but they will eventually win the race, just as the author to the Hebrews urges: “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily besets us, and let us run with patience the race that is set before us” (12:1). For those of us who read this vision, looking through John’s eyes, that cloud of witnesses includes the Philadelphians, who are here addressed as though they were a single person, intimately spoken about with the “thee” of Old English or the “tu/tú” of French and Spanish. Together they will continue to live faithfully to receive the crown; together with them, we are called to live faithfully.
More difficult to understand than the “crown” is the “pillar” language used by Jesus. Why should we want to be pillars in God’s Temple—except, of course, like the birds in Psalm 84:3, it is always good for the faithful to be in God’s home. But why “pillars?” On the surface, we can see the solidity and permanence of this image, and it heartens us—the Philadelphians (and we) who have “little strength” will eventually be made strong and unwavering by the Lord. But there is more, it would seem. Later in Revelation 11, we read of the “two witnesses,” the “lampstands” and “olive trees” in God’s Temple—symbols of faithful martyrs that echo the prophecy of Zechariah. We know that in fact there WERE two huge pillars in the porch of the Temple, and sometimes these olive trees and pillars are seen as related. These pillars were named Jachin and Boaz (1 Kgs 7:21), meaning “He will establish,” and “In Him is strength.” It is at one of these pillars that kings were appointed (2 Kgs 11: 12-14), and faithful King Josiah read the newly-found book of the law while standing by them (2 Kgs 23:1-3). (For more see K. A. Strand, “The Two Olive Trees of Zechariah 4 and Revelation 11, “Andrews University Seminary Studies, 1982, 20. 3, 259.)
So the pillars were a well-known sight to Jews and visitors of the Temple, who could frequent Solomon’s porch, and they proclaimed God’s strength and calling of the Jewish people with regards to both the monarchy and the keeping of the Word. To be associated with these is a great honor, and suggests that the Philadelphians were, like the two great witnesses in chapter 11 of Revelation, being used to witness to the truth of the gospel, despite all that they suffered. Like those witnesses in chapter 11, they can look forward to God’s final rescue, and to being rewarded as good and faithful servants. As one ancient commentator remarks, “By the ‘hour of trial’ he speaks either of the persecution against the Christians which occurred almost immediately by those who ruled Rome at that time, from which he promised that the church would be freed, or he speaks of the universal coming of the antichrist against the faithful at the end of time. From this coming he pledges to free those who are zealous…” (Andrew of Caesarea, Commentary Apocalypse 3.10–11 MTS 1 Supp 1:40.)
Finally, Jesus promises to the Philadelphians that they will receive a new name, a name associated with God, with Jesus, and with the New Jerusalem. We will have to read through 17 more chapters to reach the description of this great city, but here Jesus gives the Philadelphians a brief glimpse of it, telling them that this is “the city of my God, the new Jerusalem, which comes down from my God out of heaven.” As one ancient commentator puts it, the faithful is given this name “so that he might be signed with the divine name and be adorned with the glory of immortality and might receive the name of the divine city of Jerusalem, which is the vision of peace, and so fully enjoy the society of perpetual quiet and security.” He goes on to say,
This is that city which descends out of heaven from God, so that the saints might dwell and repose within it…. In God nothing is old, because he does grow not old with age. But the name of the Lord is always new, always fresh. And if any is named by this name, having been changed by the eternal power, he will obtain eternal life (Apringius of Beja, Tractate Apocalypse 3.12 CCL 107:57).
This is quite wonderful. Names, of course, are very important throughout the Bible. The prophets Hosea and Isaiah speak of the renaming of God’s people once they have been tested and refined—names offered to them in these visions are “My People” (Hos 2:24), “I belong to the LORD,” and “the LORD’s” (Is 44:5). But the name offered by Jesus here is even more explicit. Its triple reference to the Father, the Son, and the New Jerusalem, gives assurance of immortality, peace, and an ever-new life in God. By these words of Jesus, we are reminded that just as the Father and the Son are one, so the LORD and the Church, indwelt by the life-giving Spirit, are also one. We are named by reference to the Lord Jesus, who is one with the Father, and also by reference to the community of the Lord’s people, to the Bride, whom He will perfect and to whom He is pledged eternally. This is a particular challenge for those with Protestant tendencies, who think only in terms of an individual relationship with the LORD. Here we are named not only as the LORD’s but also with the name of God’s people. Our identity is bound up with that of the Church! The crown is for the victor, the pillar is for those made strong, and this name is for those who will be joined together, forever with their LORD.
This beleaguered congregation, Philadelphia, is then addressed in personal terms by Jesus, and given a sneak preview into what awaits her—crown of glory, pillar of stability, and a foliated city crafted by God Himself, which will descend to surround her with glory. And what He opens remains open, and will never be taken away. What privilege for that congregation! And yet the words spoken personally to her are addressed to us today as well: “Let the one who has ears, hear what the Spirit says to the churches.” Perhaps this is a word that will be especially treasured by our Christian brothers and sisters who are withstanding many trials. But, if we stand in solidarity with them, pray with them, and are faithful in little trials here and now, we too will walk in the newness of life that the Lord promises to those whom He loves.
Edith M. Humphrey 