(10) Because thou hast kept (better, didst keep) the word of my patience.--The one who keeps God's word is kept. Such is "the benigna talio of the kingdom of God," as Archbishop Trench calls it. The promise does not mean the being kept away from, but the being kept out from the tribulation. The head should be kept above the waters; they should not be ashamed, because they had kept the word of patience. It is through patience, as well as comfort of the Scripture that we have the hope which maketh not ashamed. (Comp. Romans 15:5, and Revelation 3:3-5.)

Verse 10. - Because thou didst keep (see notes on Revelation 1:3 and Revelation 2:26) the word of my patience, I also will keep thee. This is the Divine lex talionis. "Forgive, and ye shall be forgiven; give, and it shall be given unto you" (Luke 6:37, 38); keep, and ye shall be kept. Compare "I know mine own, and mine own know me" (John 10:14). "The word of my patience" may mean either the gospel, which everywhere teaches patience, or those sayings of Christ in which he specially inculcates this duty (Luke 8:15; Luke 21:19; Matthew 10:22; Matthew 24:13). In "I also will keep thee" the two pronouns are in emphatic contrast. From the hour of temptation. The phrase, τηρεῖν ἐκ, occurs elsewhere in the New Testament only in John 17:15 (comp. James 1:27, where we have τηρεῖν ἀπό, and 2 Thessalonians 3:3, φυλάσσειν ἀπό). It is not certain that the common explanation, that ἀπό implies exemption from trial, while ἐκ implies preservation under trial, holds good. "Temptation" (πειρασμός) generally has no article in the New Testament (Matthew 6:13; Matthew 26:41; Mark 14:38, etc.; comp. especially Luke 8:13). Here it has the article, as if "the temptation" were to be of no ordinary kind. The word does not occur elsewhere in St. John's writings. In order to bring substantive and verb into harmony, the Revised Version renders πειρασμός "trial," the word for "to try" being πειράσαι. "World" here is not the κόσμος, "the ordered universe" (Revelation 11:15; Revelation 13:8; Revelation 17:8), but the οἰκυμένη, "the inhabited earth" (Revelation 12:9; Revelation 16:14). The phrase, "to dwell upon the earth," κατοικεῖν ἐπὶ τῆς γῆς, is peculiar to the Apocalypse (Revelation 6:10; Revelation 8:13; Revelation 11:10; Revelation 13:8, 14). "The hour of trial" seems to be that which Christ had foretold should precede his coming, especially the triumph of antichrist. Hence the declaration in the next verse.

3:7-13 The same Lord Jesus has the key of government and authority in and over the church. 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 shuts the door of heaven against the foolish, who sleep away their day of grace; and against the workers of iniquity, how vain and confident soever they may be. The church in Philadelphia is commended; yet with a gentle reproof. Although Christ accepts a little strength, yet believers must not rest satisfied in a little, but strive to grow in grace, to be strong in faith, giving glory to God. Christ can discover this his favour to his people, so that their enemies shall be forced to acknowledge it. This, by the grace of Christ, will soften their enemies, and make them desire to be admitted into communion with his people. Christ promises preserving grace in the most trying times, as the reward of past faithfulness; To him that hath shall be given. Those who keep the gospel in a time of peace, shall be kept by Christ in an hour of temptation; and the same Divine grace that has made them fruitful in times of peace, will make them faithful in times of persecution. Christ promises a glorious reward to the victorious believer. He shall be a monumental pillar in the temple of God; a monument of the free and powerful grace of God; a monument that shall never be defaced or removed. On this pillar shall be written the new name of Christ; by this will appear, under whom the believer fought the good fight, and came off victorious.Because thou hast kept the word of my patience,.... The Gospel; so called because it gives an account of the patience of Christ, in the midst of all his outward meanness and humiliation; and because it is a means of implanting and increasing the grace of patience, which God is the efficient cause of, and Christ is the example of; that patience, which bears a resemblance to his, in enduring afflictions, reproaches, persecutions, desertions, and temptations, and in waiting for his kingdom and glory; and because both the preachers and professors of the word have need of patience, and should exercise it in like manner as Christ did. This word, the churches, in the Philadelphian state, will keep pure and incorrupt, and observe the ordinances of it according to the directions given in it; and will believe the promise of Christ's personal coming, and patiently wait for it: wherefore, Christ promises as follows,

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; this hour seems to refer not to any of the vials which will be poured out on the antichristian states, but to some affliction and distress which will befall the reformed churches, and will light upon the outward court worshippers among them It seems to be the last struggle of the beast of Rome, and to denote some violent and sharp persecution, such as what Daniel mentions, that never was before nor since; but it will be but short, but one hour, the twenty fourth part of a prophetical day or year, perhaps about a fortnight; yet it will be very extensive; it will reach all the world, the whole Roman empire, and all that dwell upon the earth, that are called by the name of Christians, and will try them, whether they are so or not; Christ will now have his fan in his hand, and purge his floor of all his formal professors and hypocrites; and it will be known who are his true churches, and pure members; and these he will keep close to himself, and preserve safe amidst all the distress and confusion the world will be in. This cannot refer to the bloody persecutions under the Roman emperors, for from those the church at Philadelphia was not preserved. We read (s) of twelve members of it that suffered with Polycarp,

(s) Euseb. Eccl. Hist. l. 4. c. 15.