The Seven Churches of RevelationSample

The average size of a church in the USA is about 65–70 people, and about 70% of American churches have fewer than 100 people attending. Most of these churches spend disproportionate dollars on their buildings, and thus have bi-vocational or even volunteer pastors. Yet, small church America means a higher level of commitment. Just like Philadelphia, a modern city just off the highway on the road southeast from Sardis to Laodicea. Like so many small churches in the USA, Philadelphia’s believers are faithful and resilient witnesses about Jesus. Philadelphia means “city of sibling love,” but as Jeff Weima observes, the Christians were not experiencing their city as one of loving them (Weima, Sermons, 221–222).

Colossus Christ and His Commendation

The first words the Philadelphian believers hear from the Colossus Christ present to them a powerful image for a small church: Jesus is the “Devout One, the True One” (McKnight, Second Testament), the One who “holds the key of David,” which means that “what he opens no one can shut” and “what he shuts no one can open” (3:7). These honorifics echo Isaiah so much one wonders if John had the prophet memorized (Isaiah 1:4; 22:22; 45:1; 60:14). And this Colossus Christ, who resounds always with the vision of Jesus in 1:9–20, knows their works (1:8a). Add to these descriptions the complaints of Jesus against the Jewish synagogue in Philadelphia in 3:9. When added, we recognize the descriptors of Jesus counter the claims of the Jewish leaders—namely, that they are devout and true and have the key. That Jesus uses “synagogue of Satan” indicates they have sided with Babylon and the dragon and the wild things against those who witness to Jesus.

The Philadelphians get all commendation and no criticism. Unlike the other messages or letters, this commendation uses “I” seven times in the NIV to indicate that Jesus is watching them, knows them intimately, and is at work among them. The Colossus Christ (1) knows their works, and (2) provides for them an “open door,” and (3) knows their powerlessness, and (4–5) will make those of the synagogue surrender to them, and (6) Jesus “loved” them, and (7) Jesus will preserve them “from the hour of trial” (3:8–10). Their works would have involved acts of compassion, love, and justice, as well as witnessing about and worshiping Jesus as Lord of lords. The “open door” could mean evangelistic opportunities (1 Corinthians 16:9) but more likely points to New Jerusalem’s gates—they are wide open for these faithful Christians in this small church (cf. 3:12; 4:1; 21:25).

At #3 above I used “powerlessness” because Jesus literally says, “you have a little power,” or “you have little power.” Either they have a smidgeon of influence in Philadelphia, or this is a deliberate understatement, and they have none. Their lack of power glues itself to “yet you have kept my word and have not denied my name” (3:8). Small they may be, but, when the pressure came from the authorities in Philadelphia, they remained dissidents faithful to the Colossus Christ, the one who loved them, in their witness and worship. This same sense of resilience comes to the surface again in 3:10. Many Christians of the first century, and ever since, have been hauled before the authorities (cf. Matthew 10:18–20) who interrogate them about their behaviors and beliefs. In those moments the Spirit will not only guide their words but will also empower them to remain faithful. Their witnessing (martureˉo) before Babylon may lead to their witness as a martyrdom (martus). To these witnesses in Philadelphia, Jesus promises that they will be preserved from “the hour of trial,” a trial that is global (3:10). That is, Jesus will guard them, protect them, and ultimately vindicate them. There is no promise here to escape either the trials of life or the final assault of the dragon against the people of God, namely, the children of the woman (12:17).

Babylon Creep and Correction

Philadelphia, like Smyrna, shows no signs of Babylon creeping in. So, the Colossus Christ, instead of piercing into their sinfulness, urges them to continue doing what they have been doing: “Hold on to what you have, so that no one will take your crown” (3:11). That is, “Grip what you have” and hold on tight because some hard times are coming (McKnight, Second Testament). What they have can be found in a re-reading of 3:8, 10.

Consequences

Jesus uses a few images for their future in New Jerusalem. They will have a “crown” (3:11), they will become a “pillar in the temple of my God” (3:12) and they will never leave the temple of God (3:12). In addition, Jesus (notice again the “I”) will “write on them the name of my God” as well as the “name of the city . . . New Jerusalem”—they will be its citizens—and Jesus will also “write on them my new name” (3:12; see 19:12). These graffiti-like inscriptions on their pillar in the temple, if you will, eternally counter what is written on the inhabitants of Babylon, what is often called the mark of the beast.

Unlike the lineups in so many of our church conferences where only the biggest churches are represented, only the best of worship bands play, and only the blueblood preachers speak, Jesus does not praise the biggest cities. Instead, his unequivocal affirmation goes to the church “with little power” and little numbers and little meetings. The measures we use—butts in seats, bills in the plate, baptisms in the water, and buildings on the campus—are not the measures of Jesus. He measures good works of compassion and justice, love for one another, faithfulness, and resilient witness in the face of the dragon.

Questions for Reflection and Application

1. In what ways is the message to Philadelphia different from the other messages?

2. How does the powerlessness of the church in Philadelphia intersect with Jesus’ protection?

3. What future awaits the small church of Philadelphia?

4. How big is your church? How do you feel about its size? How do you feel about its faithfulness?

5. How might Jesus measure the faithfulness of your church?