The church of the "open door."

Revelation 3.7-13
 
         John’s sixth letter goes to city of Philadelphia. It took its name from Attalus II Philadelphus who earned the title "lover of his brother” for his legendary devotion to an older brother. The title is from two Greek words, philos (loving) and adelphos (brother). Because of my background in New Testament exegesis I have a strong tendency to move toward textual details, but I remind myself that a blog like this is intended for those whose expertise lies in other areas. So let me underscore several points that hopefully will inform and encourage you in your spiritual growth.
         The first thing that catches my attention is the “open door” that lies before them and that “no one can close” (v. 7). The members of the church have faithfully followed all that John had taught them (v. 8) so God opens a door before them. We often use this term to designate a new opportunity to reach out with the gospel. Locally it could be permission to build a church at a certain location, or internationally it could be permission to take the gospel to a formerly closed nation. In Revelation, however, it appears to have to do with their recent excommunication from the synagogue because of their faithfulness to the message of Christ. That door may have been slammed in their face, but a new door has been opened to the Kingdom of God. To whatever degree the believer may find himself marginalized by current secular culture, the door to God’s presence and blessings is wide open for a new adventure in the one thing that has eternal value. His open doors are invitations for growth and new delight in what lies ahead.
         If the “open door” leads to delight, the “hour of trial” (v. 10) seems to point in the other direction. Since the believers at Philadelphia had honored John’s command to endure, they will be protected in the coming “hour of trial” that will test all the inhabitants of the earth (v.10).  Some view this as a “rapture” which removes all believers before a period of intense persecution that takes place before the thousand-year reign of Christ on earth. It is far more likely, as I argue in my commentary on Revelation (NICNT, pp. 102 ff.), that John is promising spiritual protection during the “tribulation” that precedes the establishment of the eternal kingdom. A premature escape from persecution (for American believers anyway) is inconsistent with the continuing teaching of scripture that, as Paul puts it, “Everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:11). Since the earthly life our Lord ended on a cross, is it not reasonable that the lives of his followers head in the same direction? The world that hated him will not embrace us. This isn’t the end of the story, however, because an eternity of joy awaits us just beyond the worse thing that the opposition can do to us.