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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 3:7–13. His four-level outline is real structure in the source text, so it is rendered as structure.
We have now come to the sixth letter, sent to one of the Asian churches, where observe,
I.The inscription, showing,
1.For whom it was more immediately designed: The angel of the church of Philadelphia; this also was a city in Asia Minor, seated upon the borders of Mysia and Lydia, and had its name from that brotherly love for which it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father and the brethren of Christ; but rather that it was its ancient name, on account of the love and kindness which the citizens had and showed to each other as a civil fraternity. This was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults.
2.By whom this letter was signed; even by the same Jesus who is alone the universal head of all the churches; and here observe by what title he chooses to represent himself to this church: He that is holy, he that is true, he that hath the key of David, etc. You have his personal character: He that is holy and he that is true, holy in his nature, and therefore he cannot but be true to his word, for he hath spoken in his holiness; and you have also his political character: He hath the key of David, he openeth, and no man shutteth; he hath the key of the house of David, the key of government and authority in and over the church. Observe,
(1.)The acts of his government.
[1.]He opens. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers; he opens a door of entrance, opens the heart; he opens a door of admission into the visible church, laying down the terms of communion; and he opens the door of admission into the church triumphant, according to the terms of salvation fixed by him.
[2.]He shuts the door. When he pleases, he shuts the door of opportunity and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church-fellowship against unbelievers and profane persons; and he shuts the door of heaven against the foolish virgins who have slept away their day of grace, and against the workers of iniquity, how vain and confident soever they may be.
(2.)The way and manner in which he performs these acts, and that is absolute sovereignty, independent upon the will of men, and irresistible by the power of men: He openeth, and no man shutteth; he shutteth, and no man openeth; he works to will and to do, and, when he works, none can hinder. These were proper characters for him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government.
II.The subject-matter of this epistle, where,
1.Christ puts them in mind of what he had done for them: I have set before thee an open door, and no man can shut it, Rev 3:8. I have set it open, and kept it open, though there be many adversaries. Learn here,
(1.)Christ is to be acknowledged as the author of all the liberty and opportunity his churches enjoy.
(2.)He takes notice and keeps account, how long he has preserved their spiritual liberties and privileges for them.
(3.)Wicked men envy the people of God their door of liberty, and would be glad to shut it against them.
(4.)If we do not provoke Christ to shut this door against us, men cannot do it.
2.This church is commended: Thou hast a little strength, and hast kept my word, and hast not denied my name, Rev 3:8. In this there seems to be couched a gentle reproof: "Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which I have opened to thee, yet is true grace, and has kept thee faithful." True grace, though weak, has the divine approbation; but, though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giving glory to God. True grace, though weak, will do more than the greatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such.
3.Here is a promise of the great favour God would bestow on this church, Rev 3:9, Rev 3:10. This favour consists in two things: -
(1.)Christ would make this church's enemies subject to her.
[1.]Those enemies are described to be such as said they were Jews, but lied in saying so - pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worship God in spirit and in truth are the Israel of God; assemblies that either worship false gods, or the true God in a false manner, are the synagogues of Satan: though they may profess to be the only people of God, their profession is a lie.
[2.]Their subjection to the church is described: They shall worship at thy feet; not pay a religious and divine honour to the church itself, nor to the ministry of it, but shall be convinced that they have been in the wrong, that this church is in the right and is beloved of Christ, and they shall desire to be taken into communion with her and that they may worship the same God after the same manner. How shall this great change be wrought? By the power of God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his church: They shall know that I have loved thee. Observe, First, The greatest honour and happiness any church can enjoy consist in the peculiar love and favour of Christ. Secondly, Christ can discover this his favour to his people in such a manner that their very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace of Christ, soften the hearts of their enemies, and make them desirous to be admitted into communion with them.
(2.)Another instance of favour that Christ promises to this church is persevering grace in the most trying times (Rev 3:10), and this as the reward of their past fidelity. To him that hath shall be given. Here observe,
[1.]The gospel of Christ is the word of his patience. It is the fruit of the patience of God to a sinful world; it sets before men the exemplary patience of Christ in all his sufferings for men; it calls those that receive it to the exercise of patience in conformity to Christ.
[2.]This gospel should be carefully kept by all that enjoy it; they must keep up to the faith, and practice, and worship prescribed in the gospel.
[3.]After a day of patience we must expect an hour of temptation; a day of gospel peace and liberty is a day of God's patience, and it is seldom so well improved as it should be and therefore it is often followed by an hour of trial and temptation.
[4.]Sometimes the trial is more general and universal; it comes upon all the world, and, when it is so general, it is usually the shorter.
[5.]Those who keep the gospel in a time of peace shall be kept by Christ in an hour of temptation. By keeping the gospel they are prepared for the trial; and the same divine grace that has made them fruitful in times of peace will make them faithful in times of persecution.
4.Christ calls the church to that duty which he before promised he would enable her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty itself: "Hold fast that which thou hast, that faith, that truth, that strength of grace, that zeal, that love to the brethren; thou hast been possessed of this excellent treasure, hold it fast." (2.) The motives, taken from the speedy appearance of Christ: "Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity, and to punish those who fall away; they shall lose that crown which they once seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of. The persevering Christian shall win the prize from backsliding professors, who once stood fair for it."
III.The conclusion of this epistle, Rev 3:12, Rev 3:13. Here,
1.After his usual manner, our Saviour promises a glorious reward to the victorious believer, in two things: - (1.) He shall be a monumental pillar in the temple of God; not a pillar to support the temple (heaven needs no such props), but a monument of the free and powerful grace of God, a monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals have been. (2.) On this monumental pillar there shall be an honourable inscription, as in those cases is usual. [1.] The name of God, in whose cause he engaged, whom he served, and for whom he suffered in this warfare; and the name of the city of God, the church of God, the new Jerusalem, which came down from heaven. On this pillar shall be recorded all the services the believer did to the church of God, how he asserted her rights, enlarged her borders, maintained her purity and honour; this will be a greater name than Asiaticus, or Africanus; a soldier under God in the wars of the church. And then another part of the inscription is, [2.] The new name of Christ, the Mediator, the Redeemer, the captain of our salvation; by this it will appear under whose banner this conquering believer had enlisted, under whose conduct he acted, by whose example he was encouraged, and under whose influence he fought the good fight, and came off victorious.
2.The epistle is closed up with the demand of attention: He that hath an ear, let him hear what the Spirit saith unto the churches, how Christ loves and values his faithful people, how he commends, and how he will crown their fidelity.
Historical interpretation
Seven Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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These things, moreover, as I judge, he gives forth only and truly by participation in the divine Spirit. There is need of the same power for those who prophesy and for those who hear the prophets. No one can rightly hear a prophet unless the same Spirit who prophesies bestows on him the capacity of grasping his words. And this principle is expressed indeed in the holy Scriptures themselves when it is said that only he who shuts opens, and no other one whatever; and what is shut is opened when that word of inspiration explains mysteries.
The sixth class is the mode of life of the best election. The habit of saints is set forth; of those, to wit, who are lowly in the world, and unskilled in the Scriptures, and who hold the faith immoveably, and are not at all broken down by any chance, or withdrawn from the faith by any fear. Therefore He says to them:-
"I have set before thee an open door, because thou hast kept the word of my patience." In such little strength.
"And I will keep thee from the hour of temptation." That they may know His glory to be of this kind, that they are not indeed permitted to be given over to temptation.
"He that overcometh shall be made a pillar in the temple of God." For even as a pillar is an ornament of the building, so he who perseveres shall obtain a nobility in the Church.
“Who has the key of David,” that is, royal authority. He says “the key of David” either because Christ was born from his family or because David himself foretold many things concerning Christ. Through the dispensation of Christ, as though by a key, the secrets of the law and of the prophets and of the psalms were made manifest. Christ himself attests to this when he says, “Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.”
“Who opens and no one shall shut, who shuts and no one opens.” It is evident that Christ opens [the door] to those who knock, but to hypocrites who knock and say, “Lord, Lord open to us,” he closes the door of life and says to them, “I do not know from where you come; I never knew you, you evildoers.”
The secrets of the divine law are disclosed to the faithful by the power of Christ alone, and they are closed to the unbelievers. However, when he loosens, no one shuts, and when he binds, no one loosens.
His kingdom is called “the key of David,” for this is a symbol of authority. And, moreover, the Holy Spirit is the key of the book of the Psalms and of every prophecy, for through him the treasures of knowledge are opened. He received the first key according to his humanity, but the second key he possesses according to his deity, which has no beginning. Since in some of the copies there is written “hades” instead of “David,” through the image of the “key of hades” the authority of life and death is ascribed to Christ.
And to the angel of the church in Philadelphia write. Philadelphia is interpreted as brotherly love, which is promised the open door of the kingdom and to be loved by the Lord.
Who opens and no one shuts, etc. The secrets of the divine law are revealed to the faithful by the power of Christ alone and are closed to the unfaithful.
These things says the holy one, the true one, who has the key of David. That is, the royal authority, whether born from the lineage of David or because the prophecy of David was revealed through the dispensation of Christ.
And to the angel of the church of Philadelphia, write: These things saith the Holy One and the true one, he that hath the key of David; he that openeth, and no man shutteth; shutteth, and no man openeth: Behold, I have given before thee a door opened, which no man can shut. The Lord is called the Holy One and the True One as if he were the only one, because compared to him no one is holy or truthful. It is indeed written, No one is clean from filth, [Variant of Job 14:4, very close to the LXX version.] as well as, Every man is a liar. [Ps. 115:11] We take the key of David to mean our Redeemer's incarnation, which he got from the seed of David. The door, which the same key opens and shuts, is Christ himself, according to this: I am the door, etc. [John 10:9] For he is called the key and the door in the same way as in the Gospel he is called the shepherd as well as both the porter and the door. [Ibid.1-5] So the open door is Christ born according to the flesh, having suffered, and resurrected on the third day; the door however is not open to the incredulous, but to believers. The Jews were trying to shut this door when they scourged the apostles and charged them that they should not speak in the name of Jesus; [Acts 5:40] but since when he opens, no man shuts, they replied immediately, We cannot but speak the things which we have heard. [Acts 4:17-20] As this door was shut to the Asians, the apostles tried to open it; but since when he shuts, no man opens, the spirit of Jesus stopped them. [Acts 16:7] The open door may also be taken to mean the Scripture, through which we come in towards Christ with the steps of faith. So he opens the door with the key of David, and no man shuts, because no one is able, with any veil of the Jews, to cast a shadow in the elect's hearts over the words of the sacred Scripture, which he made his elect understand spiritually by the grace of his incarnation. On the other hand, he shuts it for the unbelieving Jews, and it cannot be opened by anyone. This too can be analyzed symbolically: because thou hast a little strength, and hast kept my word, and hast not denied my name. Here it is no small question that arises: how can someone have only a little strength if they keep the word of God and do not deny his name? We should know therefore that it was said according to the estimation of human weakness, because, while the elect are capable of many things through Christ, they presume that they are capable of little. Indeed Thou hast a little strength is said as if it were said “Thou thinkest that thou hast a little strength.”
To those in Philadelphia, it says, write: These things says the Holy one, the True one. The Holy one is indeed the Son of God. Then this is also testified by the Seraphim, who unite a threefold "holy" into one lordship, having nothing earthly or sinful, even though the Word became flesh. "For he committed no sin. Nor was deceit found in his mouth," according to the voice of the prophet Isaiah. (Isa. 53:9) And it is true that it is also said, the True one; and He also is called God, and the title is not false. For God is truly Emmanuel, even if the accursed Nestorius does not wish this; He became man without ceasing to be God, and He is truly man, even if the God-hated Eutyches finds this difficult. Which is truly the case, and nothing but a matter of fact, not as the Nestorians claim by way of allegory, nor as the Eutychians assert by opinion or imagination, nor the accursed and detestable race of the Manichaeans.
He says He who holds the key of David. To hold the key means to hold authority. For the one entrusted with the key of the house is given the authority to open and to shut. And this is clearly demonstrated in the Gospels in the promises made to Peter. "For 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." (Matt. 16:19) Since therefore the key signifies authority, the one who holds the key of David clearly indicates that just as David reigned over the physical Israel, so too I reign over both the physical and the spiritual Israel, although the nature of the authority is exchanged with incomparable superiority. For what equality is there between man and God? This was also proclaimed by the divine angel Gabriel to the virgin concerning the Lord, saying, "And the Lord God will give him the throne of David his father; and he shall reign over the house of David forever, and of his kingdom there shall be no end." (Luke 1:32-33) Since Christ founded a likeness to the kingdom of David, it is fittingly said by the one who holds the key of David. Then, having remained firm in the manner of the key, He brings it forward:
He who opens and no one will shut; and He who shuts, and no one opens. For if God is the one who justifies; who is the one who condemns? If God is the one who condemns; who is the one who justifies? For He says to open and to shut, means to justify and to condemn.
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Summary
Revelation 3:7 introduces the fifth of Christ's seven letters to the churches in Asia Minor, specifically addressing the church in Philadelphia. In this verse, Jesus identifies Himself with profound titles that underscore His absolute purity, truthfulness, and supreme, unchallengeable authority. He proclaims Himself as "He that is holy" and "He that is true," and crucially, as the one possessing "the key of David," signifying His sovereign power to open doors of opportunity and access that no one can shut, and to close doors that no one can open, thereby asserting His ultimate control over all spiritual and providential matters for His faithful people.
Context
Literary Context
This verse initiates the letter to the church in Philadelphia, following the letters to Ephesus, Smyrna, Pergamum, and Thyatira, and preceding those to Laodicea and Sardis (though Sardis is mentioned before Philadelphia in the canonical order of the letters in Revelation 2-3). Each letter follows a consistent pattern: an address to the angel of the church, a self-description of Christ drawing from the vision in Revelation 1:12-16, commendation, rebuke (if any), exhortation, and a promise to the one who overcomes. The letter to Philadelphia stands out as one of only two churches (the other being Smyrna) that receives no rebuke, highlighting its faithfulness and perseverance despite its perceived weakness. Jesus' self-description here is particularly tailored to the challenges and strengths of this specific congregation.
Historical & Cultural Context
Philadelphia was a significant city in the Roman province of Asia, located in a fertile plain about 28 miles southeast of Sardis. It was strategically important as a "gateway" city, controlling access to the interior of Asia Minor via a major trade route, which makes Jesus' imagery of "open doors" particularly resonant. The city was prone to frequent and devastating earthquakes due to its location on a volcanic fault line, leading to a transient population and a sense of instability. This constant threat of collapse and the need for rebuilding would have made the promise of a "pillar in the temple of my God" (Revelation 3:12) especially meaningful. The city was also a center for the imperial cult and the worship of Dionysus, the god of wine, presenting a challenge to Christian monotheism and faithfulness.
Key Themes
Revelation 3:7 contributes significantly to several overarching themes within the book of Revelation and the broader New Testament. Foremost is the absolute authority and sovereignty of Jesus Christ. His self-identification as "holy" and "true" establishes His divine character and trustworthiness, foundational for the church's faith. The reference to "the key of David" directly connects Him to Old Testament messianic prophecies, affirming His rightful heirship to David's throne and His ultimate rule over God's spiritual kingdom, as prophesied in Isaiah 22:22. Furthermore, the declaration that He "openeth, and no man shutteth; and shutteth, and no man openeth" emphasizes His exclusive control over opportunities for ministry, evangelism, and salvation. This theme of divine control over doors, both literal and metaphorical, is echoed throughout the New Testament, such as Paul's prayer for an open door for the word. For the Philadelphian church, this promise of an unassailable open door would have been a powerful encouragement in their mission.
Exposition and Analysis
Key Word Analysis
This term signifies separation, sacredness, and moral purity. When applied to Christ, it emphasizes His divine nature, His absolute moral perfection, and His being set apart from all sin and corruption. He is the standard of holiness, the very essence of sacredness.
This word denotes genuineness, authenticity, and reality, in contrast to what is false, counterfeit, or merely symbolic. Jesus is not just a prophet or a good teacher; He is the ultimate reality and the embodiment of truth, the genuine article, as He declares in John 14:6.
Literally, a key used for locking or unlocking. Figuratively, it represents authority, power, and the right to grant or deny access. In this context, the "key of David" symbolizes Christ's supreme authority over the messianic kingdom and the house of God, including the power to open or close doors of opportunity and salvation.
Verse Breakdown
"And to the angel of the church in Philadelphia write;"
This clause directs the message to the spiritual leader or representative of the church in Philadelphia. It establishes the specific recipient of this divine communication, indicating that the message is tailored to the unique circumstances and character of this particular congregation.
"These things saith he that is holy, he that is true,"
This is Jesus Christ's self-identification, foundational to the authority of the message. By declaring Himself "holy," He asserts His absolute moral purity and divine essence, setting Him apart from all creation. By stating He is "true," He affirms His genuineness, reliability, and the ultimate reality of His being and words, providing an unshakeable foundation for faith.
"he that hath the key of David,"
This profound declaration links Jesus directly to Old Testament prophecy, specifically to Isaiah 22:22. The "key of David" symbolizes the authority over the royal house of David, signifying the right to open and shut, to admit and exclude. This title unequivocally declares Jesus as the promised Messiah, the rightful heir to David's throne, possessing supreme authority over God's spiritual kingdom and all access to it.
"he that openeth, and no man shutteth; and shutteth, and no man openeth;"
This powerful statement emphasizes Christ's absolute, unchallengeable, and exclusive sovereignty. It highlights His complete control over all opportunities, access, and destiny. When He opens a door—whether for ministry, evangelism, or salvation—no human or demonic force can close it. Conversely, when He closes a door, no one possesses the power to reopen it. This affirms His ultimate control over the circumstances of His church and the lives of believers.
Literary Devices
Revelation 3:7 is rich in Symbolism and Allusion. The "key of David" is a potent symbol of authority, directly alluding to the transfer of power and responsibility from Shebna to Eliakim in Isaiah 22:22. By claiming this key, Jesus symbolically asserts His messianic authority and rightful sovereignty over the new spiritual house of God. The imagery of "openeth, and no man shutteth; and shutteth, and no man openeth" employs Antithesis and Hyperbole to emphasize Christ's absolute and unassailable control. The antithetical pairing of "opening" and "shutting" highlights His comprehensive power, while the hyperbolic phrase "no man" underscores the futility of any human or spiritual opposition to His divine will. This use of language powerfully conveys the omnipotence and unchallenged dominion of the resurrected Christ.
Theological and Thematic Connections
This verse profoundly articulates the absolute sovereignty and unique authority of Jesus Christ, establishing Him as the ultimate arbiter of access and opportunity within God's kingdom. His self-designations as "holy" and "true" affirm His divine nature, moral perfection, and unwavering faithfulness, making Him the trustworthy foundation for all Christian hope and endeavor. The "key of David" signifies His messianic identity and His supreme rule over the spiritual house of God, fulfilling Old Testament prophecies and demonstrating His rightful claim to the throne of David. This means that all spiritual access, all opportunities for ministry, and indeed, all salvation, are entirely dependent on His sovereign will and unchallengeable power. For the church, this provides immense comfort in His control and a clear call to trust and obedience, knowing that His plans cannot be thwarted.
Reflection and Application
Revelation 3:7 offers a profound source of comfort and challenge for believers today. In a world often characterized by uncertainty, opposition, and seemingly insurmountable obstacles, this verse reminds us that our Lord Jesus Christ possesses absolute and unchallengeable authority. He is the one who holds the "key of David," signifying His sovereign control over all circumstances, opportunities, and access to God's presence. When we face closed doors in our lives, ministries, or evangelistic efforts, we can find peace in knowing that if He wills it, He can open them, and no one can shut them. Conversely, if a door remains closed, it is because He, in His infinite wisdom, has chosen to keep it so, and no human effort can force it open. This truth calls us to a deeper trust in His perfect will and timing, to persevere in faithfulness even when we feel weak or limited, and to boldly step through the doors He opens, confident in His divine backing. It encourages us to pray for open doors for the gospel, knowing that such prayers align with His sovereign power.
Questions for Reflection
FAQ
What is the significance of "the key of David" in Revelation 3:7?
The "key of David" is a profound messianic title that refers to Jesus' supreme authority and rightful claim to the throne of David, as prophesied in the Old Testament. Its primary Old Testament reference is Isaiah 22:22, where a key symbolizes authority over the royal household, including the power to open and close access. In Revelation 3:7, Jesus' possession of this key signifies His ultimate sovereign rule over God's spiritual kingdom, His right to grant or deny access to salvation, and His unchallengeable control over all opportunities for ministry and evangelism. He is the true heir of David, and all authority rests with Him.
What does it mean that Jesus "openeth, and no man shutteth; and shutteth, and no man openeth"?
This statement emphasizes Jesus Christ's absolute, exclusive, and unchallengeable authority over all things, particularly over access to God's kingdom and opportunities for His church. When Jesus opens a door—whether it's a door for evangelism, a path for ministry, or an opportunity for spiritual growth—no human or demonic power can close it. His divine will is supreme and cannot be thwarted. Conversely, when He closes a door, no one has the power to reopen it. This highlights His complete control over all circumstances, assuring believers that His plans for His people and the spread of His gospel are divinely ordained and cannot be frustrated by human opposition or limitations. It underscores His omnipotence and sovereignty in the affairs of His church, as seen in passages like 1 Corinthians 16:9 where Paul speaks of an "open door for effective work."
Christ-Centered Fulfillment
Revelation 3:7 presents Jesus Christ as the ultimate fulfillment of Old Testament prophecy and the embodiment of divine authority. His claim to possess "the key of David" directly links Him to the messianic promises made to King David, particularly the eternal nature of his throne and kingdom (2 Samuel 7:12-16). Jesus, as the Son of David, is the rightful heir and sovereign ruler, not merely of an earthly kingdom, but of God's eternal spiritual kingdom. This authority is further magnified by His declaration that He "openeth, and no man shutteth; and shutteth, and no man openeth," echoing the divine prerogative to control all access and opportunity, as seen in His power to forgive sins and grant eternal life (Mark 2:10). He is the "holy" and "true" one, embodying the very character of God, and through His atoning work and resurrection, He has been given "all authority in heaven and on earth" (Matthew 28:18). Thus, the access to God and the open door for the gospel are not earned by human merit but are solely granted through Christ's sovereign power and His finished work on the cross, making Him the only "way, and the truth, and the life" (John 14:6).