Revelation 3:7-13 - Homiletics

Philadelphias: the sovereignty of the Lord Jesus over the house of God.

Although we know less of the Church at Philadelphia than of that at Smyrna, yet we think of it with almost equal feelings or affectionate regard. It is one of the two out of seven for which our Lord has no rebuke. He has for it only words of spur and cheer. It is weak, with "little strength." It is trusty. It has kept the faith. It has boldness, for it has "not denied Christ's Name." Demands had been made on its powers of endurance; but it had still kept the word of God's patience. It was vexed by some who boasted that they were Jews, and yet were not. True Judaism involved an acceptance of the claims of Jesus. The Church at Philadelphia understood this, and swerved not from its loyalty to the Saviour. Hence there is for it a series of inspiring exhortations and promises, crowned by one of the noblest pledges to the victor over ill. The main stress of our present homily will lie in an answer to the inquiry—In what aspect is such a Church invited to look at and think of the Lord Jesus Christ? The reply to this, with all that is involved thereby, will "open up" that part of this letter which seems chiefly to require elucidation (cf. Revelation 3:7 ). Our topic is—The sovereignty of the Lord Jesus over the house of God. We will inquire—

I. WHAT IS THE HOUSE OF DAVID ? Our Lord declares himself as "he that hath the keys of David" (cf. 2 Kings 18:18 , 2 Kings 18:26 , 2 Kings 18:37 ; Isaiah 22:15-22 ). Shebna had held the high office of being over the house of David, i.e. prefect of the palace (for a similar expression and its meaning, see Genesis 41:40 ). Shebna, for his pride, luxury, and tyranny, was deposed, and Eliakim was appointed in his place. Isaiah speaks ( Isaiah 22:22 ) of the authority which would he entrusted to him. The words uttered respecting Eliakim are here quoted and applied to our Lord Jesus Christ, as being over the house of David, and being entrusted with authority there. So that, as that which was said of Eliakim is true in its highest sense of the Lord Jesus, we can see in Eliakim a type of Christ. Eliakim was over the house of David in the earthly sphere; Christ is over the house of David in the spiritual sphere. Still, all is not yet quite clear. For if Eliakim is a type of Christ, as being over the house of David, so also was David himself, over whose house Eliakim was set, a much more striking type of Christ. Are we not hereby involved in some confusion of thought? By no means. The words in Hebrews 3:6 make the whole matter clear: "Christ, as a Son over his own house." So that the Lord Jesus combines in his own Person the antitype of both Eliakim and David. He is the Eliakim who is over the house. He is the David whose is the house. Let us now compare Isaiah 9:6 ; Matthew 28:18 ; Revelation 22:16 . We may now go a step further, and say—By as much as Christ is greater than David, by so much is his house greater than the house of David. The administration of the entire kingdom of God is put into his hands—the kingdom of nature, the kingdom of grace, and the kingdom of glory. The first is his as the everlasting Son of the Father; the second is his as the Priest upon his throne; the third will be his till he shall have delivered up the kingdom to God, even the Father, that God may be all in all. Now, the house of David is that part of Christ's kingdom over which, as Son and Lord of David, he now rules as the Head. This is Christ's own house. He died that he might acquire it; he lives that he may rule it. It is composed of those on earth who are Israelites indeed, in whom is no guile, and of those gone from earth, who have washed their robes and made them white in the blood of the Lamb. Let us now inquire—

II. WHAT IS THE AUTHORITY OF CHRIST OVER THIS HOUSE ? "He that hath the key of David," etc. The "key" is the symbol of authority, the token of possession. The authority of the Lord Jesus is absolute; he "openeth, and no man shutteth; and shutteth, and no man openeth.' Regarding the "house" as "the Church of the Lord Jesus Christ," observe:

1 . It is only by Christ that any one is admitted to the house, i.e. to the Church . There is, indeed, an external, visible organization; there is also an inner and invisible realm of saved souls. The latter alone is the Church properly so called; in the former, "They are not all Israel that are of Israel." We cannot expect absolute purity in the most saintly group. There may be some Jonah in every ship, some Achan in every camp, some Judas in every Church. Church rules and regulations as to purity of fellowship are laid down clearly in the Word of God; yet, even at the best, it is but an approximation thereto that we are able to attain. Men may be received into a visible Church by human agency, but into the invisible by Christ alone. The law is not, "In such and such a Church, in Christ;" but, "Whosoever is in Christ is in the Church by a right which none may deny, and which none ought to dispute."

2 . Christ furnishes his members with such gifts and graces as are needed for service in the Church. (Cf. Ephesians 4:7-13 ; Romans 12:6-8 ; 1 Corinthians 12:4-11 ; 1 Peter 4:10 , 1 Peter 4:11 .) He provides workers for the Church ( 1 Corinthians 3:10 , 1 Corinthians 3:22 ).

3 . Christ opens up the spheres in which his people may do service. "I have set before thee an open door" (see 2 Corinthians 2:12 ; 1 Corinthians 16:9 ; Acts 16:9 , Acts 16:10 ; Acts 18:9-11 ; Acts 23:1-35 . 11).

4 . Christ regards his servants as responsible to him alone. ( Matthew 25:14-30 ; Romans 14:10-12 ; 1 Corinthians 4:1-5 .) He expects them to be absolutely at his bidding ( Luke 14:33 ). He requires fidelity ( Luke 16:10 ; 1 Corinthians 4:2 ; Revelation 2:10 ).

5 . He appoints the discipline which is to be administered in the Church on earth to its unworthy members. He has given to the Christian priesthood the power of binding and loosing in his name, and no Church can trifle with this power except at its peril (see 1 Corinthians 5:1-13 .; Matthew 16:19 ; Matthew 18:17-20 ; 1 Timothy 4:1-16 :20; 1 Timothy 1:19 , 1 Timothy 1:20 ). £

6 . He appoints their reward here and hereafter. There are four principles on which he will bestow them: they will be proportionate; there will be both grace and equity in their bestowal; they will be granted to every one; and will be love's own recompense of love's acts even in its slightest services (cf. Matthew 5:19 ; Matthew 25:1-46 .; 19:27-20:16).

7 . When his servants depart hence he still has the sole charge of them. He never lets them slip out of his hands ( Revelation 1:18 ; Matthew 16:18 (Revised Version); Romans 14:8 ; 1 Thessalonians 5:10 ). After death the believer is still " in Christo"

8 . At his manifestation in glory he will manifest his saints too. ( Colossians 3:4 .) Then the supreme concern of each will be to be well pleasing to him ( 2 Corinthians 5:9 ). Thus from beginning to end the authority and control of the Lord Jesus over the house of God is entire and complete.

III. WHAT ARE THE MORAL ATTRIBUTES HERE NAMED , THE POSSESSION OF WHICH FITS OUR LORD FOR AN OFFICE SO SUBLIME .

1 . He that is holy. The Holy One, separate from evil, with perfect hatred of it. Then he is One who will be very jealous of the honour of his house. Holiness is the law of the house; if it be lacking, judgment will begin at the house of God (cf. Isaiah 4:3 ).

2 . He that is true ( ὁ ἀληθινὸς , not ὁ ἀληθής ). Not "true" in distinction from being untrue; but

The perfect embodiment of the True and Living One is he. Where else could the key of David he so well entrusted? Only his hand can safely hold it. Well may we adopt the words of Doddridge—

"Worthy thy hand to hold the keys,

Guided by wisdom and by love;

Worthy to rule o'er mortal life,

In worlds below and worlds above."

If the key of the house of David had been in less worthy hands, that house would long ago have fallen to pieces. Therefore—

Note:

1 . How should we glory in the sway over the house of God being in Christ's hands, and nowhere but there!

2 . Let every Church recognize this Headship of Christ alone, and wherever he "opens a door" of usefulness, go in at once.

3 . Let every individual submit himself humbly to Christ's disposal, to be in everything and at every step directed and controlled by him. Ever should our prayer be, "Lord, what wouldst thou have me to do?" It is only thus that our life can have before it an intelligible and right end, in which we are sure to succeed. When "for us to live is Christ," then only may we be sure that "in nothing we shall be ashamed." Finally, let us ever remember the responsibility which attaches to us for observing when Christ sets before us an open door. It is quite true that no man can shut it, but it is also true that, if we fail to go in, the door may be closed again, and then no man can open it; but our opportunity, once missed, will have been missed for ever. Churches and men alike that fail to embrace opportunities of greater power and usefulness, have sunk back to a lower position than before; they do, they will, they must. Either to grow or to shrink is the alternative before us all. The law applies everywhere: "To him that hath shall more be given; to him that bath not, from him shall be taken away even that which he hath." He that is faithful in the few things is the one whom his Lord will make ruler over the many things, and who will enter into the joy of his Lord.