Episode 8: The Church in Philadelphia: Revelation 3:7-13

 

Philadelphia was founded in 189 BC by King Eumenes II of Pergamum (197-160 BC), who named the city for the love of his brother who would be his successor, Attalus II (159-138 BC). (Philadelphia, this is a combination of the words ‘philos’ meaning love and ‘adelphos’ meaning brother, so literally it is the city of brotherly love).

Lacking an heir, Pergamum’s King Attalus III Philometer bequeathed his kingdom, including Philadelphia, to his Roman allies when he died in 133 BC. Rome set up the province of Asia in 129 BC by combining Ionia and the former Kingdom of Pergamum.

Like nearby Sardis, Philadelphia was hit with a devastating earthquake in 17 AD, and the city was rebuilt with the help of Emperor Tiberius. The ancient city of Philadelphia had several temples dedicated to different Greek deities. Though it had several temples, one of its key deities was Dionysus, who was the god of the grape harvest, wine and revelry. He was a lower level deity, probably because he was a drunk.

Dionysus Dionysus, god of wine, is an unpredictable and erratic deity. At one time he can be cordial and pleasant but can turn savage and bestial within moments (sounds like most people when they are drunk). His name is often invoked at feasts and other occasions of merriment. He was often credited with how people changed their behaviour while under the influence. Alcohol was believed to bring out a persons inner reality, or inner demons, so you could see who they really were. Dogma Dionysus’s followers are encouraged to engage in non-stop revelry. Beyond that, Dionysus cares little for what his followers do in their drunken stupor. His followers are disdainful of customs and laws that inhibit their hedonistic behaviour and become violent should anyone seek to put an end to their merrymaking (again sounds like many Australian drunkards and partiers; for example think of what happens when the police are called to a large suburban party). Clergy Clerics of Dionysus don themselves with purple robes trimmed with gold. They are not typically community minded and so do little in the form of ceremonies besides clerical initiation, officiating the Festival of Dionysus and judging at wine tasting contests. Dionysian churches are rare and those that do exist are in a general state of disrepair due to the boisterous nature of church "services" (drunks don’t make good tenants hey?).  These "churches" generally serve as the initial gathering places for ecstatic parties held in honour of Dionysus. Most of his clerics are itinerant clerics who travel from place to place with a wild band of Dionysian followers, taking the party wherever they may wonder. A few modern Druids (ancient Celtic priests/prophets/seers; a Celtic version of a Shaman, or pagan priest) honour Dionysus as their patron deity. These druids engage in drunken revelry as much as the clerics and embrace all the wildness and unpredictability that nature has to offer. Their sanctuaries are pleasant gardens where grape vines seem to grow everywhere. More information

Dionysus is usually shown in the company of others who are enjoying the fruit of the vine (wine). Silenus or multiple sileni and nymphs engaged in drinking, flute-playing, dancing, or amorous pursuits are the most common companions. Depictions of Dionysus may also include Maenads, the human women made mad by the wine god. Sometimes the part-animal companions of Dionysus are called satyrs, whether meaning the same thing as sileni or something else.

What are the implications for the Philadelphian Christians?

With all this drunken behaviour happening in Philadelphia and with much of it centred around the worship of a god who appears to be an immortal form of the classic Aussie clubber, you would think God may make some mention to the Philadelphians about abstaining from wine and alcohol, so as to be a good example to the pagans in Philadelphia that you can have fun without alcohol. After all is this not how many Bible teachers argue today on the very same topic? Even noted Bible teachers argue this way (I will not name them though so as to avoid sledging). They often acknowledge that the Bible does not condemn moderate alcohol use, but believe that because our modern culture abuses it, it therefore is best for Christians to avoid alcohol and set a good example to society. Is this a valid biblical argument however, or is it just Pharisee-like hedging of the law?

Some Christians like to argue that the Bible says we should not consume alcohol. This letter would be a great opportunity for Jesus to teach this, if this was his teaching, because this god and this city were known for their drunken revelries. So, if God had wanted to advise any church to abstain from consuming alcohol as a testament to society, then this was the church he would have done so, considering the kind of behaviour Dionysus was said to encourage, and the fact that Philadelphia was a great producer of wine in the ancient world. However, this was not done, and this is not surprising because there was much in common among Greek cities and provinces with regards to this sort of behaviour. Though it did change in degree from one place to the next, as it does in our country and world today.

However, what is remarkable is that even in this seemingly decrepit city, the Philadelphian church stands out as one of only two to be commended with no rebukes. As we have seen, this was only true of one other church in Revelation, Smyrna.

It’s fascinating that out of these seven (remember seven is a number of completion in Scripture) churches only two were completely faithful and in need of no warning for repentance. I wonder if this is meant to teach us that most churches throughout history are unfaithful? I suppose it is possible, and likely looking at the state of some churches today.

But our task tonight is not to look at other churches out there and judge them on their faithfulness to God, but rather to seek to learn from what God had to say to the Philadelphians so that we can apply it to our own lives.

1.     Note what verse 7 says. Why does Christ introduce himself in this way to the Philadelphians? (Note what it says in Isaiah 22:20 and Acts 16:6-10).

 

2.     It’s very interesting that the word for ‘able’ is the same word for ‘power’, so you could rephrase this verse: “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 little ability, yet you have kept my word and not denied my name.” What does this passage now teach us?

 

3.     How does this verse also relate to our desires for power? This church had remained faithful even though it had little power and little ability. What perspective does this give us for our Christian walk? How does this make us view ourselves in the sight of God? And how does this relate to spiritual gifting? 

 

 

4.     What do you think Jesus means by the open door? (note that Philadelphia was known as the gateway to the east).   

 

5.     Who are these people who say they are Jews but are not and are lying? Are they people impersonating Jews or is there some deeper theological teaching here? And how does the fact that Jesus will make them come down and bow at their feet fit in with answering who these people are?

 

6.     Why would Jesus cause these people to come and bow before the feet of the Christians in Philadelphia? (Isaiah 49:23; 60:14 may help us answer this question).  

 

7.     What does Revelation 3:10 refer too? What is the reason Jesus is keeping them from this particular hour? So what is the significance of this verse for us? Also what exactly does he mean by saying he will keep them from the hour. Is this him taking them out of it or helping them persevere through it? (John 17:15 may be helpful here, Also 2 Corinthians 6:1-13). How many of the churches were promised to be kept from that hour?   

 

8.     Verses 10-12 has a lot of emphasis on personal effort. “You have kept my word about patient endurance”, “Hold fast what you have”, “The one who conquers or overcomes”. There is a lot of teaching which appears to be in the line of striving here. How does this all fit in with the doctrine of salvation by faith? What is our responsibility in our salvation according to Scripture, not according to evangelical teaching?

 

9.     Verse 11 is an interesting verse. “I am coming soon.” It is getting harder and harder to defend that statement and every generation thinks it is the last generation and the wickedest generation yet. What does it really mean? How should we approach such verses? Could Jesus be as far as 1000 years away or more or less? If so why or if not why not?  

 

10.  What does it mean to be made a pillar in the temple of God? In fact what does verse 12 mean, why would God promise that these people would never go out of it? That almost sounds like prison, and in the Greek the never is ‘ou me’ which is emphatic negative, that literally means never. So why does God say this?

 

 

11.  What is the New Jerusalem that comes down out of heaven?