Revelation 4, The Heavenly Worship (The Study of the Apocalypse)

Introduction For Chapters 4 and 5

Beale* states that the overall allusion in chapters 4 and 5 are to Daniel 7 with allusions to Ezekiel 1-2. He states that the Ezekiel allusions fade after 5:2, but the allusions to Daniel 7 continue.

     1 After these things I looked1, and behold, an opened2 door3 in heaven, and the first voice I had heard which was like a trumpet speaking with me4 said5, “Come up here, and I will show you what must come6 after these things.” 2 Immediately, I was7 in the Spirit, and behold, a throne8 was laid out9 in heaven and there was one sitting on the throne.10 3 And the one who was sitting was similar in appearance to a jasper11 stone and carnelian12 . A rainbow13, similar in appearance to an emerald, encircled the throne.14 4 And encircled around the throne were twenty-four thrones15, and on the thrones were twenty-four elders16 sitting clothed17 in white18 and had golden crowns on their heads. 5 And lightning, voices, and thunder were coming out19 from the throne, and seven lamps of fire are burning before the throne, which are the seven Spirits of God20. 6 There was a glass sea like crystal before the throne.21

     And in the middle of the throne and around the throne were four living creatures22 covered with23 eyes24 from front to back25. 7 The first living creature was like a lion, the second living creature was like a ox26, the third living creature had the face like a man, and the fourth living creature was like an flying eagle.27  8 And each of28 the four living creatures had six wings29 and were covered with eyes all around and from the inside30. They didn’t stop31 day or night saying:

     “Holy, Holy, Holy is 

     the Lord God Almightly,32 

     the One who was, the One who is, and the One who is coming.”33

     9 And whenever the living creatures give34 glory, honor, and thanks to the one who is sitting on the throne who lives forever, 10 the twenty- four elders fall down35 before the one who is sitting on the throne and worship36 the one who lives forever and throw37 their crowns38 before the throne39 saying:

     11 “You are worthy our Lord and God

     to receive the glory, the honor, and the power 

     because you created all things, 

     and because of your will, they exist40 

     and were created.”

1 It is possible to translate this “After I saw these things”. If that is true, then the next “I saw” would have to be inferred. In other words, we would have to add another “I saw/I looked” to understand the passage.

“After I saw these these things, I looked, and behold..."

2 ἠνεῳγμένη (opened)

Greek: “having been opened”. This is actually a perfect participle that indicates that the door was open before John looked to see it.

     He has opened the door of heaven, not only of salvation but the door of understanding.

3 The word for door in Greek here is singular. Just as Jesus is the one way to heaven, so it there one door.

4 John is referring back to the voice that sounded as loud as a trumpet in 1:10. He’s not referring to a different voice or a second voice. It is the same voice that told him what to write to the seven churches.

     Whether Jesus Himself, or the voice of His angel, the voice likened to a trumpet proclaims the word of God.

5 λέγων (said) 

Greek: “saying”.

6 ἃ δεῖ γενέσθαι (what must come) 

Greek: “what is necessary to come” or “what is necessary to become”.

     When Jesus was about to be baptized, He told John the baptism was necessary in order to fulfill all righteousness. This reflects the plan of God for salvation and the new creation, for the restoration of all things.

7 ἐγενόμην (was) 

Greek: “became”. I became in the Spirit. In other words, the Spirit was showing him the next vision.

     Jesus said that we must be reborn to see the kingdom of God. We are told that God is Spirit and He seeks worship that is in Spirit. It follows that the command and invitation to come into heaven is performed in Spirit.

8 In Thayer’s Greek Definitions, one of the definitions for throne says, “ a chair of state having a footstool.

In Matthew 5:35 earth is called “the footstool of His feet”. ESV

     Psalm 110:1 ESV 

1 “The Lord says to my Lord: Sit at my right hand Until I make Your enemies a footstool for Your feet.”

     Not only does this word throne allude to the sovereignty of God, but it includes the brokenness of a fallen creation.

9 ἔκειτο (was laid out) 

In other words, it was set up there for the one who was sitting on it. It is 

also possible that the throne was “on” heaven as opposed to “in” heaven.

     This possible choice of translation can serve to remind us that God created heaven and earth. The Creator is not part of creation. The image of a throne speaks of His Kingship and authority.

10 The throne-room image is a collective OT imagery. Ezekiel 1:4-28; Isaiah 6:1-4; and Daniel 7:9-10. Osborne*** (Pg. 222).

Note that “there was one” must be added for clarification. John doesn’t name the one on the throne, nor does he even add a pronoun. The Greek states: καὶ ἐπὶ τὸν θρόνον καθήμενος “and on the throne sitting”. Osborne*** says that John expects the reader to know who is sitting on the throne. (Pg. 226). I agree with him.

11 Jasper was green in color.

12 Carnelian was red in color.

13 ἶρις (rainbow)

This could also be translated as “halo”. The imagery suggests that there is an aura of light around the throne.

     This could signify the covenant of God, much like the rainbow of remembrance after the flood.

14 The three stones are used to show God’s splendor. Osborne*** (Pg. 228) and Beale* (Pg. 320).

     Three can serve to remind us of the divinity of the throne, for it is the number of the divine.

15 The twenty-four thrones are also in a circle around God’s throne. They are outside of the halo and the four living creatures.

     If the twenty-four thrones are outside of the halo, or rainbow, it may speak of those who have separated from earth who are not part of what is represented in the four living creatures. Perhaps they are the overcomers referred to by Jesus.

16 The twenty-four elders are heavenly beings whose primary responsibility is to worship and praise God. The will have other roles at the book unfolds. The significance of there being twenty-four of them are either 1. they represent the twenty-four priestly orders (1 Chronicles 24:4-5) or 2. they are a combination of the twelve OT patriarchs or of OT tribes of Israel and the twelve NT apostles. The second one is most likely. Beale* (Pg. 322) and Osborne*** (Pg. 229). Mounce** says that they are angels that are representing the twenty-four priestly orders. (Pgs. 136-137).

     It might be possible for several things to be true at the same time. Those in the kingdom are referred to as priests and kings. We are told that we will rule with Christ and are a holy people.

17 περιβεβλημένους (clothed) 

Greek: “having clothed themselves”.

     Part of working out our own salvation is in obeying God. Obedience in thought and deed is the fabric from which our heavenly garments are woven.

18 ἐν ἱματίοις λευκοῖς (in white)

Greek: “in white clothes”. The passage could have been translated: “wearing white clothes”. The white clothes represent purity.

19 ἐκπορεύονται (were coming out)

The verb is actually in the present tense and it carries a continual aspect. The lighting, the sounds, and the thunder keeps on coming out. It is a 

visual image of God as he was on Mount Sinai in Exodus 19:16.  All of 

this imagery is to show God’s awesome power.

     Psalms 29:3

3 The voice of the Lord is upon the waters;

The God of glory thunders,

The Lord is over many waters.

20 The seven-fold Spirit as seen in 1:4. See note there. An allusion to Zechariah 4:2-3, 10. Beale* (Pgs. 326-327).

     Exodus 25:37 

37 Then you shall make its lamps seven in number; and they shall mount its lamps so as to shed light on the space in front of it.

     Jesus walked in the midst of lampstands, which was the Church as represented by the seven churches. The tabernacle was a shadow of the heavenly throne room.

21 This imagery is best described at the “expanse” or firmament that separated the waters in Genesis 1:7. This shows the “vastness” of God that separates him from his creation. Osborne*** (Pgs. 231-232) and Beale* 327. Beale also states that it is an allusion to Ezekiel 1:22.

     Here, there seems to be one sea. It might point to a creation where the waters are not separated by an expanse. Just as we are no longer separate peoples, but one people of one Spirit, the waters come together. It is untroubled and smooth, pure like crystal.

22 The imagery of the four living creatures is from Ezekiel 1. They probably represent creation, but are all seeing and are ready to do what God requires them to do.

     Adam was created of the earth and then received life with God’s breath, the last work of God before resting. From him came the nation of Israel. There were four divisions of Israel around the tabernacle in the desert. Whenever God moved, the people would break camp and set out. When God halted, they would likewise camp around the tabernacle, again in four groups. They were charged with doing what God required. In the last days a remnant of that people will obey His command as intended.

     The faces of the creatures reflect images associated with the four standards of the Israelite divisions surrounding the tabernacle.

23 γέμοντα (covered with) 

Greek: “full of”.

24 ὀφθαλμός * ophthalmos * of-thal-mos' * From G3700; the eye (literally or figuratively); by implication vision; figuratively envy (from the jealous side glance): - eye, sight. [LEX] [TGD] ὀφθαλμός ophthalmos

Thayer Definition: 

1) the eye 

2)

metaphorically the eyes of the mind, the faculty of knowing 

Thayer’s Greek Definitions

     The eyes may reference the fullness of the Spirit and the understanding that comes as a result.

25 ἔμπροσθεν καὶ ὄπισθεν (from front to back)

Greek: “from front and from behind”. In other words, the four creatures are “all seeing”.

26 Or a calf.

27 This imagery is taken from Ezekiel 1:5-6, 10-11. As to what the living creatures are, there is little to go on. We know from Revelation that they lead in worship of God and prepare for the judgement to come.

28 ἓν καθ ̓ ἓν αὐτῶν (each) 

Greek: “one according to one of theirs”.

29 The six wings come from Isaiah 6:2.

     The number six may harken back to the six days of creation. This coincides with the idea that the creatures represent creation and it is the number of man.

30 κυκλόθεν καὶ ἔσωθεν (all around and from the inside) 

The Greek here is clunky. Mounce** suggests that the eyes are all 

around and under the wings. (Pg. 138).

     If this is taken as a reference to the Spirit, it could explain why the eyes are also from the inside.

Also, the creatures are in the midst of the throne and around it.

31 καὶ ἀνάπαυσιν οὐκ ἔχουσιν (They didn’t stop) 

Greek: “and they didn’t have to stop”. In other words, they never got 

tired.

32 The first part of this hymn is taken from Isaiah 6:3.

33 Here is the first of two hymns in the passage. The hymns sum up what this chapter is all about: God is to be worshipped because he is holy and sovereign. Beale* (Pg. 332).

34 δώσουσιν (give) 

Greek: “will give”. John has the verb in the future tense. This is a 

recurring theme of this passage.

35 πεσοῦνται (fall down) 

Greek: “will fall down”. The verb is in the future tense.

36 προσκυνήσουσιν (worship) 

Greek: “will worship” or “will pay homage to”. It is in the future tense.

37 βαλοῦσιν (throw) 

Greek: “will throw”. It is in the future tense.

38 στέφανος * stephanos * stef'-an-os 

     Crowns were promised to overcomers in many places in the New 

Testament.

     James 1:12 

12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.

39 The throwing down of the elders’ crowns shows God’s authority over the elders. It is an act of submission. Mounce** (Pg. 139).

40 ἦσαν (they exist)

The verb is actually in the imperfect and matches the following phrase “and were created”. This would be translated “they were existing and were created”. TR replaces ἦσαν with the present indicative εἰσὶ (they are” or “they exist”. One can see why a scribe would change the verb to a present tense verb.

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)

The Greek

Ἀποκάλυψις 4·1 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡς σάλπιγγος λαλούσης μετ ̓ ἐμοῦ λέγων· ἀνάβα ὧδε, καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα. Ἀποκάλυψις 4·2 Εὐθέως ἐγενόμην ἐν πνεύματι, καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶ ἐπὶ τὸν θρόνον καθήμενος, 3 καὶ ὁ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ, καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ. 4 Καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἐν ἱματίοις λευκοῖς καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 5 Καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί, καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, 6 καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ. Καὶ ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῷα γέμοντα ὀφθαλμῶν ἔμπροσθεν καὶ ὄπισθεν. 7 καὶ τὸ ζῷον τὸ πρῶτον ὅμοιον λέοντι καὶ τὸ δεύτερον ζῷον ὅμοιον μόσχῳ καὶ τὸ τρίτον ζῷον ἔχων τὸ πρόσωπον ὡς ἀνθρώπου καὶ τὸ τέταρτον ζῷον ὅμοιον ἀετῷ πετομένῳ. 8 καὶ τὰ τέσσαρα ζῷα, ἓν καθ ̓ ἓν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ, κυκλόθεν καὶ ἔσωθεν γέμουσιν ὀφθαλμῶν, καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες·

ἅγιος ἅγιος ἅγιος κύριος ὁ θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος.

9 Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, 10 πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ προσκυνήσουσιν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου λέγοντες· Ἀποκάλυψις 4·11 ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν,

λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα

καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν.

Revelation resumes May 30th.

We are taking a short break.  The blogs will resume on May 30th.

God Bless!

Russell

Revelation 3:14-22, The Message to Laodicea (The Study of the Apocalypse)

     14 And to the angel of the church in Laodicea1 write:

     The Amen2, the faithful and true witness, the beginning of the creation3 of God says this: 15 I know your deeds because you are neither cold nor hot4. I wish you were either cold or hot5. 16 So, since you are lukewarm and neither hot nor cold, I am about to vomit you out of my mouth.6 17 Because you say “I am rich” and “I have prospered” and “I have no need7”.8 You don’t know that you are wretched9, pitiful, poor, blind, and naked. 18 I advise you to buy from me10 fine11 gold from fire so that you may be rich, and white clothes12 so that you may clothe yourself so the shame of your nakedness may not be revealed13, and eye salve to rub14 on your eyes so that you may see. 19 As many as I love15, I reprove and discipline16. Therefore, be zealous17 and repent. 20 Behold, I stand18 at the door and knock19; if anyone will hear my voice and opens the door, I will come in to him20 and will dine with him and he will dine with me.21  21 The one who conquers, I will give to him the privilege to sit with me on my throne, as I also conquered and sat with my father on this throne. 22 The one who has an ear, let him hear what the Spirit says to the churches.

1 Laodicea was founded around 253 B.C. It was built on two major trade and communications routes that allowed it to prosper. Laodicea remained loyal to the Roman Empire in spite of revolts around it. It was known for a soft black wool. It had a medical school there and developed a medicine for curing eye diseases called “Phrygian powder”. It had no natural water source. Water was brought in via aqueducts. The area was also prone to earthquakes and like Philadelphia, it was leveled in 60 A.D. Since it was so wealthy, Laodicea didn’t need any help from Rome to rebuild. The main gods were Men (god of the valley) and Zeus. It had a modest Jewish population as well. Osborne*** (Pgs. 201-202).

     Laodicea - just people 

Hitchcock’s Bible Names

     It would seem they are more self-justified than justified by the Lord.

2 Or “the truly”. It may be an echo from Isaiah 65:16. Jesus used it in discourse in all four Gospels (truly or verily). “It emphasized the truthfulness and divine origin of the message”. Osborne*** (Pg. 204) This is also the only place in the Bible other that Isaiah 65:16, where “Amen” is used as a name. Beale* (Pg. 299).

     He is the Amen from the beginning.

     2 Corinthiams 1:20 ESV 

20 For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.

     Colossians 1:15-18 

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and earth, visible and invisible, whether thrones or dominions or rulers of authorities-all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

     He was in the beginning for He is the beginning. He is faithful to the end because He was faithful from the beginning, changeless and endless, the same yesterday, today, tomorrow, and forever.

     2 Peter 2:21 ESV 

21 For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them.

     Doing something wrong willfully is different than doing something wrong out of ignorance, though one might say both are examples of ignorance.

3 An echo from Isaiah 65:17.

4 The water that was piped in came from hot springs in a place called Denizli. The water didn’t have time to cool before it reached Laodicea. It arrived lukewarm and had many minerals in it that made it undrinkable. Six miles to the north was a city called Hierapolis. Hierapolis was known for its hot springs that provided some healing qualities. Laodicea’s neighboring city, Colosse, was know for its cold pure drinking water. The water in Colosse was the only place in the region that one could get water like this. With all of this in mind, the deeds of the church in Laodicea were not “fit to drink”. That’s why it would have been better to either hot or cold. Osborne*** (Pg. 205), Mounce** (Pgs. 125-126), and Beale* (Pg. 303).

     Unlike other water in the area, the water here offered no benefit, no refreshment or healing.

5 If the church was hot, it would have the hot springs that had healing properties like Hieropolis had. If it were cold, it would have the refreshing natural cold water that Colosse had. Jesus is the true and faithful witness. This title, presented to the church in Loadicea, calls them to be imitators of Christ. Their witness had become lukewarm. Christ wants them to be zealous in their ministry just as Christ was zealous in his.

6 The lukewarm water of Laodicea was full of calcium carbonate deposits and it would make one vomit. Thus the water was undrinkable much like the church’s deeds. Osborne*** (Pg. 206).

7 οὐδὲν χρείαν ἔχω (I have no need) 

or “I have need of nothing”.

     Jesus draws attention to their self justification. They attribute their well being to their own efforts, and in their eyes have no needs unmet. The assessment that Jesus makes is quite different.

8 This is an allusion to Hosea 12:8. The context of Hosea places Israel as prospering because of idols. Beale* (Pg. 304). The church in Laodicea is the same way. They had probably compromised with the trade guilds in worshiping their pagan gods. The church thought that its wealth would replace its lukewarm spirituality. As the city thought that it didn’t need help from Rome after the earthquake, the church thought it didn’t need help from God. They may have been “rich” with money, but they were “broke” spiritually.

     In a spiritual sense, an idol is anything that replaces God, whether a crude hand-fashioned image or a sophisticated approach made up of ideas, concepts, interests, or preferences which crowd out the truth of God and His rightful place in our lives.

9 ὁ ταλαίπωρος (wretched) 

To be in a very unhappy or unfortunate state. Unfortunate fits here.

10 Note the irony. No one can buy from God what they need spiritually nor can one buy salvation. It is a gracious gift from God. See introduction note on Laodicea.

     Jesus likens their state to a beggar on the streets. He tells them He is the source of true riches.

11 πεπυρωμένον (fine)

or “refined”. Greek: “having been burned”. The heating of metal refines it to a pure state. The church in Laodicea was also in need to be “refined”.

12 More irony. The city was known for its black cloth. Jesus is calling the church to become clean. See introduction note on Laodicea.

13 φανερωθῇ (may be revealed) 

or “may be made known”.

     Again, there is nothing that is not known and will not be revealed in His light. It is the white robes of righteousness that covers our sin, our nakedness. These only come from Christ.

     Pride based on the illusion of false substitutes is a poor replacement for faith in the truth of God.

14 ἐγχρῖσαι (to rub) 

or “to anoint”. See introduction note on Laodicea.

15 φιλῶ (I love)

Many people think that φιλέω (phileo) only has to do with “brotherly love”, but here it is referred to Jesus’ love for people. In classical Greek, φιλέω was the ultimate love. In the NT, especially in John’s writings, both φιλέω and ἀγαπάω (agapao) are used interchangeably.

16 1 Corinthians 11:32 ESV 

32 But when we are judged by the Lord, we are disciplined so that we 

may not be condemned with the world.

     Those He loves He cares for. He gave His life to give us life. He gives us instruction to keep us in that life.

17 ζήλευε (be zealous)

“Be zealous about your witness and faith”. Paul uses the noun form of this word to show his zeal towards the Jewish religion before his conversion.

18 ἕστηκα (I stand) 

Greek: “have stood”. The verb is in the perfect tense. Jesus started 

standing in the past and is still standing...waiting.

19 κρούω (I knock)

The verb is in the present tense and carries a continual aspect. It could be translated “I keep on knocking”. The entire phrase could read: “Behold, I have stood at the door and am still standing here and I keep on knocking...”

     He has opened the door to heaven, for He alone has the key. He has made a way, the only way. Now He waits for us to open the door to our heart. We alone have the key to that door. We alone can make straight the way of the Lord.

     His table has been prepared. He has invited us all to come in off the street. It won’t be long until it’s suppertime.

20 εἰσελεύσομαι πρὸς αὐτὸν (I will come in to him)

Note, the text doesn’t say “I will come into him” as “into one’s heart”. In other words, Jesus will come “into the house” and then “to” him. Many interpret this verse to be a salvation scripture, but the members of the church of Laodicea were belivers. There is no doubt that they were in jeopardy of losing their salvation, but it had not happened yet (verse 16). In keeping with the context of the whole passage, this scripture represents a call to repentance and reconciliation. Wallace+ (Pgs. 380-382).

21 In the ancient world, to share a meal put two people back on the path to reconciliation. Osborne*** (Pg. 213). The whole phrase is an allusion to Song of Solomon 5:2. There, the husband is at the door knocking on his wife’s bedroom door to encourage her to let him in to renew their love for each other. Jewish commentators also viewed this passage as a call for Israel to repent. Jesus being the bridegroom of the church is operating in the same way. Beale* (Pg. 308).

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)

The Greek

Ἀποκάλυψις 3·14 Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικείᾳ ἐκκλησίας γράψον·

Τάδε λέγει ὁ ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ· 15 οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός. 16 οὕτως ὅτι χλιαρὸς εἶ καὶ οὔτε ζεστὸς οὔτε ψυχρός, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου. 17 ὅτι λέγεις ὅτι πλούσιός εἰμι καὶ πεπλούτηκα καὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 18 συμβουλεύω σοι ἀγοράσαι παρ ̓ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλ[ο]ύριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. 19 ἐγὼ ὅσους ἐὰν φιλῶ ἐλέγχω καὶ παιδεύω· ζήλευε οὖν καὶ μετανόησον. 20 Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, [καὶ] εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετ ̓ αὐτοῦ καὶ αὐτὸς μετ ̓ ἐμοῦ. Ἀποκάλυψις 3·21 Ὁ νικῶν δώσω αὐτῷ καθίσαι μετ ̓ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ. Ἀποκάλυψις 3·22 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.

Revelation 3:7-13, The Message to Philadelphia (The Study of the Apocalypse)

     7 And to the angel of the church in Philadelphia2 write:

     The holy one, The true one3, the one who has the key of David4, the one who opens and no one will shut, and who shuts and no one opens5, says this: 8 I know your deeds. Behold, I have placed6 an opened7 door before8 you9 , which no one is able to shut, because you have a little power10, but11 have kept my word and have not denied my name12. 9 Behold, I am going to make13 the ones from the synagogue of Satan who call themselves Jews (and they are not, but they are lying), behold, I will make them come and bow down before your feet14 and they will know15 that I have loved you. 10 Because you have kept the word of my perseverance16, I also will keep you from the hour of testing17 which is about to come upon the whole inhabited world to test the ones who dwell on the earth18. 11 I am coming quickly.19 Hold on to20 what you have21 so that no one may take your crown22. 12 I will make the one who conquers a pillar in the temple of my God23 and he will never leave it.24 I will write on him the name of my God25 and the name of the city of God, which is the new Jerusalem that is coming down out of heaven from my God26, and my new name also.27 13 The one who has an ear, let him hear what the Spirit says to the churches.

1 ὁ ἅγιος (the holy one)

Allusions to the Old Testament. Psalms 16:10; Isaiah 1:4; 37:23; Habakuk 3:3. A holy person is one who is set apart from the world. Beale* (Pg. 283) and Osborne*** (Pgs. 186-187).

     When we are reborn, regenerated into new life, we “put on Christ”. We become holy because He is holy. He calls us to be holy and we can only be made so by the cleansing power of Jesus and through His name. This is what He planned for us all along, our predestination, the plan for your life.

2 Philadelphia was founded around 189 B.C. It got its name from Attalus Philadelphus who showed his older brother (the king of Pergamum) so much love, that he received the name Philadelphus. The people of Philadelphia were proud of how they got their name. One of the biggest problems with Philadelphia was that the area in which it was located was prone to earthquakes. The city was leveled in 17 A.D. It was so bad, that the emperor allowed them to pay no taxes for 5 years so that they could recover. Philadelphia maintained close ties with Rome until the reign of Domitian. In 92 A.D., Domitian demanded that Philadelphia cut down half of their grape vines (wine was their biggest product). This so devastated the economy of the area that the close ties with Rome started to fade. The main god of Philadelphia was Dionysus, the god of wine. The city had a Jewish population (as indicated in the letter) and the christian church was probably planted there by disciples of the Apostle Paul.

     Philadelphia - love of a brother 

Hitchcock’s Bible Names

     How fitting is the meaning of this city’s name. The church here is commended for keeping the word of Jesus several times. We are told the we love God by keeping His commandments. It is by the love of our brother and Lord, Jesus Christ, that grace is offered. It is His love that gives us love and life. It is by His love it will be done.

3 ὁ ἀληθινός (the true one)

This probably is referring to Jesus being the “genuine” messiah who the Jews rejected. It could also represent Christ’s “faithfulness”. The title represents a bit of both. Beale* (Pg. 283), Mounce** (Pg. 116), and Osborne*** (Pgs. 186-187).

4 τὴν κλεῖν Δαυίδ (the key of David)

This comes from Isaiah 22:22. It represents access to the King and his palace. Here, it represents that Jesus is the holder to the access to heaven (the new Jerusalem). Beale* (Pg. 284).

     Jesus is the one promised to Abraham and to the nation of Israel as the King that would come. They were not able to see, or perceive Him during His first visit to earth. The kingship of David was only a shadow of the coming King.

     In Matthew 16:19 Jesus shares the keys with disciples and the Church.

     Matthew 16:19 ESV 

19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

     The Greek word translated as “you” is plural, and applies to all of us.

5 The last praise in verse seven represents Jesus’ authority over who can enter the new Jerusalem. He is the only one who can “open and shut” the door to heaven. Beale* says that it also represents “an opened door” to witness (Pg. 286). In that case, the door remains open for the members of Philadelphia to lead (witness to) the Jews and other unbelievers to the “opened door”.

6 δέδωκα (have placed) 

Greek: “have given”. John is very free with his language.

7 ἠνεῳγμένην (opened)

This is actually a participle in the perfect tense. It means “having been opened”. The door was opened in the past, and remains open to the readers of the church in Philadelphia.

8 ἐνώπιόν - in the presence of, before 

Thayer’s Greek Definitions

     The door has been placed before us. Long before Jesus, a man named Moses placed before the nation of Israel a similar doorway, of blessings and curses, a choice of the narrow road or the broad road, of going right or left.

9 The church in Philadelphia had been “kicked out” of the local synagogue, but Christ has placed “an opened door” to his kingdom. In times past, the Jewish people were the chosen, but now, they have been “cut off the olive tree” and replaced with Gentiles.

     Jesus does not automatically transfer us into the kingdom. He makes it possible for us to enter and invites us to do so. Come.

     At some point the door will be closed.

10μικρὰν ἔχεις δύναμιν (you have a little power)

It seems to be strange phrase to use of a church who has just been told that the “opened door” to heaven is placed before them. Since the whole letter to Philadelphia is upbeat and positive for them, this probably indicates that the church was small instead of meaning that they had “little spiritual power”. Osborne*** (Pg. 189).

     His strength is perfected in our weakness. It is in our weakness that we able to apprehend His strength and make it our own.

11 καὶ (but) 

Greek: “and”.

12 In other words, in spite of the church being small and always under persecution, they have remained faithful to Christ.

13 διδῶ (I am going to make)

Another example of how freely John uses language. The word actually is a form of δίδωμι which means “to give”, but is used in the LXX in the same way as John uses it here.

     Jesus will give them what they have chosen. We make a bed of our own choosing. We can dig a hole or climb the mountain. Our words and actions will judge us, and Jesus will reward us accordingly.

14 προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου (bow down before your feet)

or “worship before your feet”. An allusion to Isaiah 60:14 where the oppressor of Israel will come and pay homage to the Jews. Here, John has reversed the role.  Now, it is the Jews who will pay homage to God’s faithful whom the Jews persecuted.

15 γνῶσιν (they will know) 

or “they will realize”.

16 τὸν λόγον τῆς ὑπομονῆς μου (the word of my perseverance)

or “the message of my endurance”. In other words, the church was keeping the example that Jesus laid out when he endured all the way to the end of his earthly ministry which lead him to the cross. The church in Philadelphia follows this example.

I should also note here that this phrase could also be translated “my word of perseverance”. If this is indeed what John intended, then the meaning of the passage would change. In that context, it would be a command from Jesus for the church “to endure” in spite of the persecution that they are experiencing.

     It could be that both meanings apply. We are to imitate Him, to live as He showed us.

17 τῆς ὥρας τοῦ πειρασμοῦ (the hour of testing)

This phrase doesn’t refer to a “time”, but to an “event”. That “event” will happen to the “whole inhabited world”. The event is not a local event that is coming, but an “global” event.

     We are told we are not of this world, but citizens of another kingdom and are merely passing through. We are told not to conform to the world, but be transformed through the renewing of our minds and a heart made new. Those who dwell on earth could be viewed as those who have not chosen to walk in the light from heaven, but with their feet rooted to the dust of the earth.

18 As one would expect, there is much commentary around this passage. There are some questions that need to be answered. What does Jesus mean when he says κἀγώ σε τηρήσω ἐκ (I also will keep you from)? There are two views: 1. This means that Jesus will take the believers of Philadelphia “out of” the testing (rapture) and 2. Jesus will protect the believers as the testing occurs. In order to examine what this really means, one must look at how “keep from” or “keep out of” is used elsewhere in the NT.

John 17:15 

     οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ ̓ ἵνα τηρήσῃς

αὐτοὺς ἐκ τοῦ πονηροῦ.

     I am not asking that you take them out of the world, but that you

keep them from the evil one.

In this context, one can see the different use of the preposition ἐκ (from, out of), but we also see from this context that “keep” means “protection”. In this case, “protection from the evil one”.

So, is there a “rapture” before the testing that protects the believers from the “wrath of God”, or will God protect the faithful from the “wrath of God” as the “wrath” is going on? That will unfold as the book continues. It is not to be decided here.

Osborne*** (Pgs. 192-195) and Mounce** (Pgs. 119-120).

     Either way, God promises His protection and presence.

19 ἔρχομαι ταχύ (I am coming quickly) 

Note the present tense again. Jesus’ return is imminent.

     And sure...

20 κράτει (Hold on to) 

Greek: “Grasp!”

21 The church has their God, their faith in him, and the “opened door” before them that leads to the kingdom of God.

     The One who has opened the door extends His hand in invitation, offering His strength and power if we but accept it. If we do, He will lift us up.

22 τὸν στέφανόν σου (your crown)

As in 2:10, we see the victor’s “crown” again. If one completes the race, one will receive a crown, if one doesn’t complete the race, the one who presents the crown will remove it.

23 In other words, Jesus will make the conqueror a “supporter” in the temple of God. It also carries an ideal of being permanent. This is reinforced by the next phrase “and he will never leave it”.

     Not from the sense of being a prisoner, but a reward for the one who follows after Jesus and overcomes the world.

24 ἔξω οὐ μὴ ἐξέλθῃ ἔτι (he will never leave it)

Greek: “he will never go outside of the temple anymore”. In other words, the one who conquers will always be in the temple of God as a pillar.

25 This represents God’s ownership of the person.

     We are told Jesus will have a name written on His thigh that no one else knows. We are told we will receive a new name only to us. It is only by His name we are to be saved. We take His name when we call Him Lord.

     Just as His law is written on our hearts through the gift of the Holy Spirit, we will be in the perfect image of God as intended.

26 Paul refers to “the Jerusalem above” in Galatians 4:26.

27 Three names will be placed on the person who Jesus makes to be a “pillar”. God’s name, the name of the “new Jerusalem” city, and the new name for Christ. The new name of Christ possibly refers to the name written on the white stone in 2:17. It is not mentioned here, so it is unknown at this place in the letter.

Abbreviations

NT = New Testament 

OT = Old Testament 

ESV = English Standard Version 

NASB = New American Standard Bible

KJV = King James Version 

TR = Textus Receptus (A late Byzantine Greek text of the NT. A 

predecessor of the TR was used in the translation of the KJV) 

LXX = Septuagint (Greek translation of the OT)

Bibliography

The Greek New Testament with Greek-English Dictionary B. Aland (Editor), K. Aland (Editor), J. Karavidopoulos (Editor), B. M. Metzger (Editor), C. M. Martini (Editor)

(BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition Walter Bauer (Author), Frederick William Danker (Editor)

A Textual Commentary on the Greek New Testament Bruce M. Metzger

(Kittel) Theological Dictionary of the New Testament (VOLUMES 1-10) Gerhard Kittel (Editor), Geoffrey W. Bromiley (Translator)

*The Book of Revelation: A Commentary on the Greek Text (New International Greek Testament Commentary (Grand Rapids, Mich.).) G. K. Beale

**The Book of Revelation (The New International Commentary on the New Testament) Robert H. Mounce

***Revelation (Baker Exegetical Commentary on the New Testament) Grant R. Osborne

+Greek Grammar Beyond the Basics Daniel B. Wallace

++An Idiom Book of New Testament Greek C. F. D. Moule

+++Biblical Greek (Scripta Pontificii Instituti Biblici) Maximilian Zerwick

A Grammatical Analysis of the Greek New Testament Max Zerwick (Author), Mary Grosvenor (Author)

The Greek

Ἀποκάλυψις 3·7 Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον· Τάδε λέγει 1, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ

οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει· 8 οἶδά σου τὰ ἔργα, ἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν, ὅτι μικρὰν ἔχεις δύναμιν καὶ ἐτήρησάς μου τὸν λόγον καὶ οὐκ ἠρνήσω τὸ ὄνομά μου. 9 ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ σατανᾶ τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται. ἰδοὺ ποιήσω αὐτοὺς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον τῶν ποδῶν σου καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. 10 ὅτι ἐτήρησας τὸν λόγον τῆς ὑπομονῆς μου, κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. 11 ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου.

Ἀποκάλυψις 3·12 Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ ̓ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶ τὸ ὄνομά μου τὸ καινόν.

Ἀποκάλυψις 3·13 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις.