The church of Philadelphia, as we can see, received praise from Jesus, which does not happen often. Here too the conflict traditional for this...
The church of Philadelphia, as we can see, received praise from Jesus, which does not happen often. Here too the conflict between the local church and the local synagogue, traditional for this era, the late 80s or early 90s of the first century, is clearly present. The conflict was connected with the changed overall situation: after the catastrophe of the year 70, after the destruction of Jerusalem and the Temple, the Church and the Synagogue were no longer connected by anything except their shared past.
Earlier the Jews had looked at the Church as part of the Synagogue, though in the eyes of many a rather strange, unorthodox part, permeated by some incomprehensible and, as some thought, absurd messianism. Still, it was viewed as part of the Synagogue and therefore as part of the Jewish people, the people of God. Now Christians were beginning to be viewed as outsiders who had no relation to this people at all. Of course, there was much here of the kind of religiosity that demands unity of views, concepts, and external forms. After the catastrophe of the year 70, many recoiled from messianism in general and from various movements that appeared doubtful, including messianic movements.
One can say that the Synagogue at this time was becoming more orthodox, and in its orthodoxy harsher toward those whom it had earlier been inclined to treat with tolerance. Of course, not everyone shared such views then, but many did. These people were ready to cut off everyone who did not match their ideas of what synagogue life should be. They were the ones who came out especially sharply against Christians, and all the more sharply because Christians were opening the doors wide to former Gentiles, which was already completely unacceptable for religious orthodox believers.
But, according to the Savior's words, the door to heaven is open for Christians, and no religious orthodox believers can close it. Moreover, here again we hear a mention of the new name and of those columns, or pillars, that supported the roof of the Jerusalem Temple. The point is the goal toward which every Christian strives: to enter the Kingdom, having been transformed and having become one of its spiritual supports. Indeed, a new name presupposes essential changes in the person himself, the renewal of his life and of his very nature.
For full life in the Kingdom, such renewal is absolutely necessary; otherwise this life becomes simply impossible. On the other hand, everyone who becomes an inhabitant of the Kingdom also becomes its support. After all, the Kingdom exists as a complex system of interactions among its inhabitants, as a structure of relationships binding those who dwell in the Kingdom. It is founded on the relationships that unite the Father with the Son, but all the others who live in it also add their own stone to this foundation. That is why each person is so important to the Kingdom: if he is truly an inhabitant of the Kingdom, he is not just a guest, but also a builder who is building up the Kingdom and its life.
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3:7 The holy one, the true one - Two great and glorious names He that hath the key of David - A master of a family, or a prince, has one or more keys, wherewith he can open and shut all the doors of his house or palace. So had David a key, a token of right and sovereignty, which was afterward adjudged to Eliakim, Isa 22:22. Much more has Christ, the Son of David, thekey of the spiritual city of David, the New Jerusalem; the supreme right, power, and authority, as in his own house.He openeth this to all that overcome, and none shutteth: he shutteth it against all the fearful, and none openeth. Likewise when he openeth a door on earth for his works or his servants, none can shut; and when he shutteth against whatever would hurt or defile, none can open.
3:8 I have given before thee an opened door - To enter into the joy of thy Lord; and, meantime, to go on unhindered in every good work. Thou hast a little strength - But little outward human strength; a little, poor, mean, despicable company. Yet thou hast kept my word - Both in judgment and practice.
3:9 Behold, I - who have all power; and they must then comply. I will make them come and bow down before thy feet - Pay thee the lowest homage. And know - At length, that all depends on my love, and that thou hast a place therein. O how often does the judgment of the people turn quite round, when the Lord looketh upon them! Job 42:7, etc
3:10 Because thou hast kept the word of my patience - The word of Christ is indeed a word of patience. I also will keep thee - O happy exemption from that spreading calamity! From the hour of temptation - So that thou shalt not enter into temptation; but it shall pass over thee. The hour denotes the short time of its continuance; that is, at any one place. At every one it was very sharp, though short; wherein the great tempter was not idle, Rev 2:10.Which hour shall come upon the whole earth - The whole Roman empire.It went over the Christians, and over the Jews and heathens; though in a very different manner. This was the time of the persecution under the seemingly virtuous emperor Trajan. The two preceding persecutions were under those monsters, Nero and Domitian; but Trajan was so admired for his goodness, and his persecution was of such a nature, that it was a temptation indeed, and did throughly try them that dwelt upon the earth.
3:11 Thy crown - Which is ready for thee, if thou endure to the end.
3:12 I will make him a pillar in the temple of my God - I will fix him as beautiful, as useful, and as immovable as a pillar in the church of God. And he shall go out no more - But shall be holy and happy for ever. And I will write upon him the name of my God - So that the nature and image of God shall appear visibly upon him. And the name of the city of my God - Giving him a title to dwell in the New Jerusalem. And mynew name - A share in that joy which I entered into, after overcoming all my enemies.