Kept From The Hour of Trial
Note that Revelation 3:10 doesn't promise the church a pre-trib rapture, but simply promised the 1st century church of Philadelphia that it would be kept from the hour of trial, which was probably a great persecution in their own time, and they weren't raptured.
Note that Revelation 3:10 could simply be saying that Jesus would keep the 1st century church of Philadelphia from the persecution by the Roman Emperor Domitian that was to come upon all the Roman Empire, for the Bible refers to trials in the time of the Roman Empire as happening throughout "all the world" (Acts 11:28), as it refers to the Roman Empire as "all the world" (Luke 2:1, Colossians 1:5-6). Note that even the Greek word translated "earth" in Revelation 3:10 doesn't have to refer to the entire planet, as it is the same word used in verses such as Matthew 9:26 (land) and Matthew 9:31 (country).
Irenaeus of Lyons (b.130) says Revelation was written by John "towards the end of Domitian's reign" (Against Heresies, Book 5, Chapter 30, Paragraph 3), which ended in 96 A.D., and was marked by persecution against the Christians flourishing throughout the Roman Empire, to the point where, as Eusebius says, "even those writers who were far from our religion did not hesitate to mention in their histories the persecution and the martyrdoms which took place during it" (Church History, Book 3, Chapter 18). This is why John says he is a "companion in [the] tribulation" (the Greek has a "the" before tribulation), as under that persecution he was banished to "the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ" (Revelation 1:9).
Revelation 3:10's "them that dwell upon the earth" may refer to all the believers in the Roman Empire who were tried in the persecution under Domitian. It doesn't have to refer to unbelievers, just as the statement that the False Prophet "deceiveth them that dwell on the earth" (Revelation 13:14) during the reign of the Antichrist doesn't refer to us believers who will be on the earth during that time (Revelation 13:7-10, 14:12-13, 15:2, 20:4).
Could Revelation 3:9-10 refer to the same 1st century persecution of Christians by the unbelieving Jews and the Romans that Revelation 2:9-10 refers to, except that the 1st century Philadelphians were kept from the persecution and the 1st century Smyrnans weren't kept from it? "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" (Revelation 3:9); "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life" (Revelation 2:9-10).
I believe that "them which say they are Jews, and are not, but are the synagogue of Satan" (Revelation 2:9, 3:9) refers to unbelieving Jews: "If ye were Abraham's children, ye would do the works of Abraham... Ye are of your father the devil" (John 8:39, 44); "He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit" (Romans 2:28-29); "They are not all Israel, which are of Israel" (Romans 9:6); "Because of unbelief they were broken off" (Romans 11:20); "Think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire" (Matthew 3:9-10).
Note that Jesus didn't have to remove the 1st century church of Philadelphia from time itself, but simply kept them from a time of testing that came upon the rest of the church, just as one student excused from taking a test during the hour in which it is being administered to all his fellow students, and is allowed to sit at his desk for that hour reading the Bible, doesn't have to be removed from time itself in order to be excused from the hour of testing, for it will not be an hour of testing for that student, but only for those who are being tested at that time.
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Seven Church Ages?
Note that in the seven letters which begin Revelation, Jesus doesn't refer to seven "church ages," but only to seven 1st-century churches "which are in Asia" (Revelation 1:11). I believe the seven letters to them are "the things which are" in the passage which says: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" (Revelation 1:19). It's not until after the letters that Jesus says: "Come up hither, and I will shew thee things which must be hereafter" (Revelation 4:1).
I believe the seven letters in Revelation 2-3 address seven real, 1st century churches "which are in Asia" (Revelation 1:11), and refer to issues specific to them in that time; just as Paul's seven letters to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians address seven real, 1st century churches, and refer to issues specific to them in that time.
Why does the Bible only show Paul's letters to those specific seven churches in Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica? Note that neither Jesus nor Paul say that they are writing to seven churches representative of the churches throughout history; they both were simply writing to seven specific 1st century churches.
Just as prophetic teachings are included in Paul's seven letters to 1st century churches, which letters mainly concerned their present situations, so seven letters to 1st century churches can be included in John's mainly prophetic work.
But I believe the general truths given in the seven letters to the 1st century churches in Asia are also for the entire church, just as the general truths given in the seven letters to the 1st century Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians are for the entire church, for all scripture is profitable (2 Timothy 3:16).
And the experiences of individual believers may even match the experience of one of the seven 1st century churches in Asia more than another. For example, many in the church have been tried in tribulation and been faithful unto death as Jesus said the 1st century Smyrnans would be (Revelation 2:10), and I believe many whom Jesus knew had "little strength" have been kept from temptation and trial as Jesus promised the 1st century Philadelphians they would be (Revelation 3:8-10), and they weren't raptured.
In the seven letters in Revelation, Jesus refers to things in the churches in Asia which are present or already past: "thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted" (Revelation 2-3), "thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you" (Revelation 2:13), "I gave her space to repent of her fornication; and she repented not" (Revelation 3:21), "thou hast a little strength, and hast kept my word, and hast not denied my name" (Revelation 3:8).
Doesn't Jesus warn the 1st century church at Ephesus: "I will come unto thee quickly" (Revelation 2:5), and warn the 1st century church at Pergamos: "I will come unto thee quickly" (Revelation 2:16), and warn the 1st century church at Thyatira: "That which ye have already hold fast till I come" (Revelation 2:25), and warn the 1st century church at Sardis: "I will come on thee as a thief" (Revelation 3:3), and warn the 1st century church at Philadelphia: "I come quickly: hold that fast which thou hast" (Revelation 3:11)? Do these warnings require that Jesus came in the 1st century, or that he came any time since then?
Some believe the letter to Philadelphia promises a pre-trib rapture to every believer in the present "church age." But will every believer alive today be alive by the time the rapture happens? And what about all the believers who died in the past year; were they part of another "church age"? Was the promise to Philadelphia of a rapture not for them? Also, how does this verse relate to believers alive today: "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" (Revelation 3:9)?
If the letter to Philadelphia is for every believer alive today, then who is the letter to Laodicea for? Are none of us believers "lukewarm"? Have none of us grown complacent in the prosperity of our material goods and forms of godliness (Revelation 3:16-17)?
Regarding the pre-trib view of Revelation 3:10, are we literally one of "the seven churches which are in Asia" (Revelation 1:4, 1:11)?
Note that to try to read into scriptures what they were not intended to teach can lead to grave errors in doctrine.
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Still No Pre-Trib Rapture Required
Even if we did accept the concept of "Seven Church Ages," how would we know if we were Philadelphians? Would Laodiceans think they were Laodiceans or Philadelphians?
And Revelation 3:10 still would not require a pre-trib rapture because some of us in the church with "little strength" (Revelation 3:8) could be kept from temptation and trial (Revelation 3:10) by dying before the tribulation begins (compare Isaiah 57:1), others by fleeing to a place prepared in the wilderness (Revelation 12:6), where we will be protected from harm (Revelation 12:14-16). There must be a remnant of us who are still "alive and remain" at the end of the tribulation when Jesus comes to gather us together (1 Thessalonians 4:15-17, Mark 13:26-27).
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Laodicea
Some say Laodicea is not really the church. But Jesus calls it "the church" (Revelation 3:14). Its candlestick is counted among those of the other churches (Revelation 1:13). Its angel is in the hand of Jesus (Revelation 1:20). It's in Jesus' mouth (Revelation 3:16). It contains those Jesus loves and chastens (Revelation 3:18), and he doesn't chasten those who are not his (Hebrews 12:6-8). Its letter ends with a promise "to him that overcometh" (Revelation 3:21) just as the letters to the other churches do.
Or to look at it the other way, does Jesus ever refer to the unsaved as "the church" (Revelation 3:14)? Do the unsaved have candlesticks counted among the churches' candlesticks (Revelation 1:13)? Do they have angels in the hand of Jesus (Revelation 1:20)? Are they in Jesus' mouth (Revelation 3:16)? Does Jesus "chasten" the unsaved (Revelation 3:18, Hebrews 12:6-8)?
Some say Laodicea is completely dead spiritually because Jesus is outside of it knocking to get in (Revelation 3:20). But if it were completely dead would it be able to hear him knocking? Laodicea is seriously backslidden like Ephesus is: "Remember therefore from whence thou [Ephesus] art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent" (Revelation 2:5), but Jesus doesn't say Laodicea is "dead" as he says Sardis is dead: "Thou [Sardis]... art dead" (Revelation 3:1).
I believe even believers can harden their hearts against Jesus: "Exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts" (Hebrews 3:13-15).
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Ek?
The 1st century church of Philadelphia could have been kept from the Roman persecution without being physically removed from the world. Compare Revelation 3:10's "tereo ek" with John 17:15: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep [tereo] them from [ek] the evil."
Some say that the Greek word "ek," translated "from" in Revelation 3:10, requires a physical removal from the world. But neither the Greek definition of ek nor its translation into the English word "from" requires a physical movement: "We know that we have passed from [ek] death unto life" (1 John 3:14). "We have passed" in 1 John 3:14 is in the perfect tense in translation and in the Greek, not the future tense. We have already passed spiritually from death to life, and this did not require a physical movement.
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Trial From God?
Note that Revelation 3:10 doesn't say or require that the 1st century temptation (peirasmos) and trial (peirazo) that Philadelphia was kept from was God's judgment against unbelievers, for even faithful believers suffer temptation and trial at the hands of Satan and evil men:
"Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried (peirazo); and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life" (Revelation 2:10).
"He was there in the wilderness forty days, tempted (peirazo) of Satan" (Mark 1:13).
"And when the devil had ended all the temptation (peirasmos), he departed from him for a season" (Luke 4:13).
"Beloved, think it not strange concerning the fiery trial which is to try (peirasmos) you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy" (1 Peter 4:12-13).
LEAD US NOT INTO TEMPTATION
"Lead us not into temptation [peirasmos]" (Matthew 6:13).
Note that while we pray this daily, as believers we may still go through times of temptation: "For a season, if need be, ye are in heaviness through manifold temptations [peirasmos]" (1 Peter 1:6); "Serving the Lord with all humility of mind, and with many tears, and temptations [peirasmos], which befell me" (Acts 20:19); "Beloved, think it not strange concerning the fiery trial which is to try [peirasmos] you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy" (1 Peter 4:12-13).
But we can take comfort in the fact that God will never allow us to face anything we cannot bear: "There hath no temptation [peirasmos] taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation [peirasmos] also make a way to escape, that ye may be able to bear it" (1 Corinthians 10:13); "Count it all joy when ye fall into divers temptations [peirasmos]; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing" (James 1:2-4); "Blessed is the man that endureth temptation [peirasmos]: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him" (James 1:12).
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He That Hath An Ear
Note that the verses corresponding to Revelation 2:7, 2:11, 2:17, 2:26-29, 3:5-6, and 3:21-22 are Revelation 3:12-13, not Revelation 3:10.
Revelation 3:10, like Revelation 2:5, 2:10, 2:13, 2:24, 3:4, and 3:16, is not addressed to every believer, but to a specific 1st century church in Asia.
Revelation 3:12-13, like Revelation 2:7, 2:11, 2:17, 2:26-29, 3:5-6, and 3:21-22, is not addressed to one church but to all "the churches," and is for anyone who "hath an ear" and "overcometh."
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Candlesticks (Or Lampstands)
Note that nothing says or requires that the seven candlesticks (or lampstands) of Revelation 1-3 were ever in heaven. I believe they ceased to exist on the earth when the seven 1st century churches in Asia ceased to exist on the earth.
Note that whether the seven candlesticks (or lampstands) were literal or symbolic doesn't change this fact.
I believe John was not yet in heaven but simply in the Spirit on the isle of Patmos when he turned and saw the seven candlesticks (or lampstands) of the seven 1st century churches in Asia behind him (Revelation 1:9-13, 20). John doesn't see what's in heaven until after all seven letters to the seven 1st century churches in Asia are finished (Revelation 4:1-2).
Note that nothing says or requires that John's vision was of Jesus in heaven, as Jesus could have been "in the midst of the seven" 1st century churches in Asia (Revelation 2:1) in the same way that "where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:20).
I believe that all churches, indeed all Christians, are to be like candles (or lamps) on candlesticks (or lampstands) in the world: "Neither do men light a candle (or lamp), and put it under a bushel, but on a candlestick (or lampstand); and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:15-16); "the seven candlesticks (or lampstands) which thou sawest are the seven churches" (Revelation 1:20).
Note that John's vision while he was "in the Spirit" (Revelation 1:10) doesn't require that Jesus' physical body was in the midst of the seven 1st century churches in Asia, just as Paul's vision of Jesus in Acts 26:16 doesn't require that Jesus' physical body came down to the Damascus road, and Acts 23:11 and 2 Timothy 4:17 don't require that Jesus' physical body "stood by" Paul, for Jesus said "lo, I am with you always" (Matthew 28:20).
Note that it says regarding the one candlestick (or lampstand) in Zechariah 4:2 that its "seven lamps" are "the eyes of the LORD, which run to and fro through the whole earth" (Zechariah 4:10), which are still seen in Revelation as the "seven lamps of fire burning before the throne, which are the seven Spirits of God" (Revelation 4:5) and the Lamb's "seven eyes, which are the seven Spirits of God sent forth into all the earth" (Revelation 5:6). So we see the same seven lamps in the OT and in the NT tribulation; they don't change.
Note that the plummet line in Zechariah 4:10 is "with those seven," referring back to the "seven lamps" of Zechariah 4:2.
I believe the one candlestick (or lampstand) and the "two olive trees by it" in Zechariah 4:2-3 are the Lord himself and "the two anointed ones, that stand by the LORD" (Zechariah 4:14), and that they are the same as "the two olive trees, and the two candlesticks (or lampstands)" of Revelation 11:4, which represent the two witnesses of Revelation 11:3, who I believe are the two men who stand by the Lord at the transfiguration in Luke 9:30. So we see the same two men in the OT, in the NT gospels, and in the NT tribulation; they don't change.
Note that the Spirit of Christ did exist in the OT: "Your father Abraham rejoiced to see my day: and he saw it, and was glad" (John 8:56); Hebrews refers to Moses "esteeming the reproach of Christ greater riches than the treasures in Egypt" (Hebrews 11:26); Paul says of Israel in the wilderness that "they drank of that spiritual Rock that followed them: and that Rock was Christ" (1 Corinthians 10:4); Peter says of the OT prophets: "the Spirit of Christ which was in them" (1 Peter 1:11).
"And there were seven lamps of fire burning before the throne" (Revelation 4:5). I believe these "seven lamps" are contained in one candlestick (or lampstand), just as the "seven lamps" described in the OT were contained in one candlestick (or lampstand): "the seven lamps shall give light over against the candlestick" (Numbers 8:2); "a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon" (Zechariah 4:2).
Note that "seven lamps" aren't mentioned in connection with the seven candlesticks (or lampstands) of the seven 1st century churches in Asia (Revelation 1-2), just as "seven candlesticks (or lampstands)" aren't mentioned in connection with the "seven lamps" in heaven (Revelation 4:5).
Note that "seven lamps" aren't mentioned in connection with "the seven stars which thou sawest in my right hand," which "seven stars are the angels of the seven churches" (Revelation 1:20).
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Seven Lamps / Spirits
Some say the "seven lamps" John sees in heaven (Revelation 4:5) are the "seven candlesticks" John previously saw on earth (Revelation 1:12). But these are different words in the Greek, and the seven lamps are the seven spirits of God (Revelation 4:5), not the seven 1st century churches of Asia (Revelation 1:20).
When we worship God in spirit and in truth (John 4:24), we do not become his Spirit. We do not become God (Isaiah 44:6).
I believe the seven Spirits are separate from the seven stars, as it says "these things saith he that hath the seven Spirits of God, and the seven stars" (Revelation 3:1). While "the seven stars are the angels of the seven churches" of Asia (Revelation 1:20), it shows the seven Spirits as the very eyes of the Lamb (Revelation 5:6), so I believe the seven Spirits may be a representation of the Spirit of Christ himself (Isaiah 11:1-2).
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The Open Door
The open door referred to in Revelation 3:8 probably refers to the 1st century church of Philadelphia's free ability to preach Christ's gospel; compare Paul's statements: "I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord" (2 Corinthians 2:12); "withal also praying for us, that God would open unto us a door of utterance, to speak the mystery of Christ" (Colossians 4:3); "a great door and effectual is opened unto me" (1 Corinthians 16:9).
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Jezebel
Note that Revelation 2:22 was addressed to the 1st century church of Thyatira, one of "the seven churches which are in Asia" (Revelation 1:4, 1:11). "Great tribulation" is not a technical term that must always refer only to the end-time tribulation, for John said he was going through "the" tribulation (Revelation 1:9, see the Greek), and Christians have always gone through much tribulation (Acts 14:22). Note that the Greek word for "much" in Acts 14:22 is translated 59 times in the KJV as "great." Jezebel was a real 1st century false prophetess, just as Antipas was a real 1st century martyr (Revelation 2:13).
While the general truths given in the seven letters to the 1st century churches in Asia are still for the entire church, just as the general truths given in the seven letters to the 1st century Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians are for the entire church, for all scripture is profitable (2 Timothy 3:16), trying to take every verse written to the 1st century churches and make it applicable to the end-time church would lead to some strange doctrines, such as saying that the end-time church should be expecting Tychicus to arrive shortly from the Apostle Paul so that they can know how the Apostle Paul is doing (Ephesians 6:21), or that the end-time church should be expecting Timotheus to arrive shortly from the Apostle Paul (Philippians 2:19), etc.
The experiences of individual end-time believers may match the experience of one of the seven 1st century churches in Asia more than another. For example, some faithful end-time believers will be tried in tribulation and be faithful unto death as Jesus said the faithful 1st century Smyrnans would be (Revelation 2:10; compare Revelation 14:12-13), and many whom Jesus knows have "little strength" will be kept from temptation and trial as Jesus promised the 1st century Philadelphians they would be (Revelation 3:8-10; compare Revelation 12:14), but they won't be raptured, just as the 1st century Philadelphians weren't raptured.