Philadelphia was the least distinguished of the cities of the Seven Churches. It was the latest to take on importance as a city, and only a few ruins are visible now. However, on the positive side, it was located on the outer edge of Hellenistic civilization and the Christian faith, and therefore had grave responsibilities for spreading the thought patterns and activities of these transforming powers. Furthermore, Philadelphia and Smyrna were the only two churches among the Seven about which nothing bad was said by John.
Ancient Philadelphia, the city of brotherly love, is now called Alaşehir. It is located about forty-five kilometers southeast of Sardis and on the northeast edge of Boz Dağ. There was a citadel above the town which would have offered some resistance to invaders but was not as easily defended as that at Sardis. On the lower sides of the city are sections of thick Byzantine walls which served as an outer defense In the Middle Ages.
The most interesting remains of Christian Philadelphia are in the Beş Eylül area of the city. They consist of part of a Byzantine basilica built of brick, with a bit of high arch and some eleventh century frescoes in poor condition and exposed to the elements. From what is left it is difficult to judge the value of the original or the importance of trying to preserve it.
Philadelphia was founded in the reign of Attalus II, Philadelphus of Pergamon, when a group of Macedonian soldiers were sent to occupy this strategic hill as an outpost of the Pergamene kingdom. Attalus was given the title “Philadelphus” because of his loyal love for his brother Eumenes, who preceded him as king. The coins of this period show two identical brothers.
Calletebus, the Lydian name for the town, had been occupied for centuries before it was developed by the Pergamenes. It lay on the Persian Royal Road and controlled two of the most important valleys of western Asia Minor, the Hermus (Gediz) and the Meander (Menderes) Rivers. It was near the ascent to the pass into the high central plateau of Phrygla. Ramsay says that the intention of the founder of Philadelphia was to make it the center of a Greco-Asiatic culture and a means of spreading the Greek language and manners into eastern Lydia and Phrygia. By 19 A.D. the Lydian tongue had ceased to be spoken in Lydia, and Greek was the language of the country.
Philadelphia (as well as Sardis) lies in an area of western Turkey where there have been frequent earthquakes. It was destroyed in 17 and in 23 A.D., but re built through the generosity of the Roman Emperor, Tiberius.
Religion in Philadelphia before the Christian era revolved around the gods of Olympus and the local gods more than around the artificial emperor-gods of the Romans. The people of Pergamum worshipped Zeus and the emperor-god, Trajan, but gave first place to their own local healer-god, Asclepius. But although Philadelphia was tied administratively to Pergamum, since it was a center for the cultivation of the grape, the main god was naturally Dionysus. We find inscriptions connected with Dionysus which speak of confession of sin, punishment of sin by the god, and thanks to him also. Now Alaşehir is a center for harvesting licorice.
From its beginning as an outpost of Pergamum, Philadelphia was a missionary city. In the beginning it witnessed to Hellenistic culture and language among the people living east of Lydia. In Christian times it witnessed to non-Christians on the fringe of the Christian world.
John perhaps was using that theme when he said in Revelation, “These are words of the holy one, the true one, who holds the key of David;… I have set before you an open door, which no one can shut” (Rev. 3:7-8). Perhaps the open door was the opportunity for missionary work beyond the pass into Phrygia; perhaps it was to the new Jerusalem because of the obedience of the Philadelphlans. Or perhaps it was the door that opened into the limitless challenge and opportunity of Christian life.
John warned that the whole world would shortly face an ordeal to test its inhabitants. He noted that the church was not strong but that the members were loyal. “Hold fast to what you have, and let no one rob you of your crown,” he advised (Rev. 3:11). John promised that the victorious, on the second coming, will be “a pillar in the temple of my God;… I will write the name of my God upon him, and the name of the city of my God, that new Jerusalem…” (Rev. 3:12).
Philadelphia, ( Alaşehir - Turkey ),
Philadelphia (Greek Philadelphos, “one who loves his brother”) stood on a low, broad, easily defended hill at the foot of Mount Tmolus (Bozdag today), commanding the extensive and fertile plain of the Hermus River (modern Gediz). About 73 miles east of Smyrna, 28 miles southwest of Sardis and 47 miles northwest of Laodicea, it was established by King Attalus II Philadelphus (“brotherly love”) of Pergamum in 189 BC who was known for his devotion to his brother and successor, Attalus II (159-138 BC). Thus his name was perpetuated by the city.
Letter to Philadelphia (which means “brotherly love”)
Read this letter’s full text in Revelation 3:7-13
Background
Philadelphia lies 45 kilometers east of Sardis and today the city of Alashehir stands where the ancient city stood. Philadelphia was situated at the foot of the mountains leading to Annatolia and, as such, was the doorway to this region.
Historical Application
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth (Revelation 3:7).
The letter to Philadelphia contains no reproof. The time period it represents was to open the door to the Gospel so that it could be spread to the ends of the world. The Word of God was to be restored and truth would triumph.
Prophetic Application
Philadelphia means “brotherly love.” The Philadelphia period is the period of the Great Awakening of the 18th century. It is the period of mission. The words of commendation were, “I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name” (Revelation 3:8).
During the Philadelphian era, the great conflict between truth and terror reached its pinnacle. The Millerite movement reaffirmed the truth of the Word and its prophetic importance, and the era of world mission began.
William Carey became the messenger to India in 1793, and Robert Morrison to China in 1807. In 1817, Robert Moffat carried the message to Africa and John Wesley challenged the doctrines of Calvin. Between 1804 and 1834, numerous Bible societies were established, and the door for the Gospel was opened.
As always in an age of spiritual enlightenment, Satan endeavored to destroy the work by the introduction of counterfeit movements. Spiritism in all its forms saw its modern revival at that time. Out of the French Revolution of 1789-1799 came the concepts of humanism and atheism that were to form the foundation stones for communism. The period also saw the rise of many false prophets who would claim special revelations contrary to the Word of God.
Holding to the Truth
The Great Awakening of this time was met with suspicion and even hostility by the established churches of the day as they refused to accept new light on the Scriptures. The age of Philadelphia was an age of brotherly love among those who embraced the truths of the Second Coming of Christ, but they were derided and mocked for their stance.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth (Revelation 3:9-10).
The word Jews used here is a reference to Jewish Christians (see Romans 2:28-29; Galatians 3:28-29). The Jew referred to here represents those Christians who would reject the light and ridicule those who believed it.
The promise is also given that the Philadelphian era would not be subjected to the time of trouble prophesied by Daniel that was to precede the coming of Christ. The promise of Christ’s soon return given in verse 11 (“Behold I come quickly”) is further evidence of the historic continuous nature of the prophetic content of the letters to the seven churches.
To the Church of the Middle Ages (Thyatira) the message was given to “hold fast what you have till I come” (Revelation 2:25), whereas in Philadelphia the Church is given the same admonition but this time in reference to His soon return. The Great Disappointment came as a major blow to many in the Advent movement and the counsel to “Hold fast what you have that no one may take your crown” (Revelation 3:11) is appropriate to this era.
“Not I, but Christ” was the watchword of the Philadelphian Christians, and the same motto should be for all of Christ’s followers. Once we lay our selves down in humility, Christ and His love can conquer through us. The Word-based unity and love-based community of the Church of Philadelphia is a shining example of what all who aspire to follow Christ should seek to acquire.
To the angel of the church in Philadelphia write;
These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars. I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one will take your crown. Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. He who has an ear, let him hear what the Spirit says to the churches.