Revelation 3:7 kjv

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 nkjv

"And to the angel of the church in Philadelphia write, 'These things says He who is holy, He who is true, "He who has the key of David, He who opens and no one shuts, and shuts and no one opens":

Revelation 3:7 niv

"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.

Revelation 3:7 esv

"And to the angel of the church in Philadelphia write: 'The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.

Revelation 3:7 nlt

"Write this letter to the angel of the church in Philadelphia. This is the message from the one who is holy and true,
the one who has the key of David.
What he opens, no one can close;
and what he closes, no one can open:

Revelation 3 verses

Revelation 3 7 Meaning

This verse introduces the Lord Jesus Christ's authoritative message to the faithful church in Philadelphia. He describes Himself as uniquely holy and absolutely true, emphasizing His divine nature and trustworthiness. The core assertion is His supreme sovereignty, symbolized by His exclusive possession of "the key of David." This key signifies ultimate authority over the Davidic kingdom, spiritual access, and divine destiny. What He sovereignly decides to open (grant access, opportunities, or salvation) cannot be obstructed by any other power, and what He chooses to close (deny access, judgment, or limitation) cannot be overridden by anyone. This provides a profound assurance of His control and purpose for His people.

Revelation 3 7 Context

Revelation 3:7 is part of the second series of seven messages dictated by the glorified Christ to John, addressed to seven specific churches in Asia Minor (modern-day Turkey). These letters follow a standard structure: an address to the angel (messenger/leader) of the church, a self-description of Christ drawing on His Revelation 1 depiction, a commendation, a criticism (or absence thereof), an exhortation, a warning, and a promise to the overcomer. Philadelphia stands out as one of only two churches (Smyrna being the other) that receive no direct criticism from Christ, indicating their faithful adherence to His teachings despite significant challenges. Historically, Philadelphia was a thriving commercial city in Lydia, founded around 189 BC. It was known for its vineyards, but also for being situated in a seismically active region prone to earthquakes, requiring its inhabitants to often live outside the city walls. This city served as a gateway to the inner regions of Asia Minor. The presence of a "Synagogue of Satan" (likely Jewish communities hostile to Christians, similar to Smyrna's situation, Rev 2:9) posed a specific opposition, making the promise of an "open door" particularly meaningful against those who would try to exclude them.

Revelation 3 7 Word analysis

• And to the angel: The Greek word "angelos" (ἄγγελος) means "messenger." This could refer to a literal celestial angel overseeing the church, or, more likely, to the presiding bishop or spiritual leader who serves as God's messenger to that local congregation.
• of the church: "Ekklesia" (ἐκκλησία), meaning "assembly" or "gathering." Refers to the collective body of believers.
• in Philadelphia: Literally meaning "brotherly love." This city's name fittingly corresponds with the church's character, which receives commendation without rebuke, possibly reflecting genuine love and faithfulness among its members.
• write: The Greek "grapho" (γράφω) emphasizes divine instruction; John is a divinely commissioned scribe.
• These are the words of him who is holy: "Holy" translates "hagios" (ἅγιος), signifying that which is set apart for God, consecrated, and perfectly pure. When applied to Christ, it underscores His divine nature, His moral perfection, and His separation from all sin. This attributes a quality exclusively belonging to God, directly applying it to Jesus. It implies a polemic against the numerous defiled pagan deities worshipped in Asia Minor.
• and true: "True" here is "alethinos" (ἀληθινός), which means genuine, real, dependable, and true in an ultimate sense, as opposed to merely factual ("alēthēs"). Christ is not only veracious in His statements but embodies truth and reality itself. This stands in stark contrast to the emptiness and deception of false gods and philosophies prevalent in the Roman world.
• who holds: The Greek verb "echō" (ἔχω) denotes active possession and control, indicating that this authority is not borrowed or transient but is inherent and permanent.
• the key of David: The "key" (kleis - κλεῖς) is a universal symbol of authority, access, and stewardship, particularly over a house or realm. "Of David" links this authority directly to the messianic lineage and covenant, making Christ the rightful heir to David's throne and kingdom (2 Sam 7:12-16). This refers to Isa 22:22, where Eliakim is given the "key of the house of David," signifying his authority as the steward of the royal household. Here, Christ assumes this role as the ultimate steward and King, holding divine authority over God's people and eternal purposes. This is a direct declaration of Jesus' unique royal power.
• What he opens no one can shut: "Opens" is "anoigō" (ἀνοίγω). This signifies granting access, opportunity, and favor, particularly in a spiritual or missional sense (e.g., doors for the Gospel). Because Christ is the one who opens, no earthly or spiritual power—be it Roman authorities, hostile Jewish synagogues, or demonic forces—can prevent the fulfillment of His divine purpose or access to His kingdom.
• and what he shuts no one can open: "Shuts" is "kleiō" (κλείω). This indicates His ultimate authority to deny access, pronounce judgment, or bring something to an end. Once Christ has closed a door—whether it's access to salvation for those who refuse Him, opportunities from those who oppose His will, or ultimately the gates of His kingdom to the unrighteous—no entity possesses the power or right to reverse His decree. This confirms His absolute sovereignty in both granting and denying.

Revelation 3 7 Bonus section

The concept of the "open door" for ministry and evangelism is echoed frequently throughout the New Testament, notably in Acts (e.g., 14:27), 1 Corinthians (16:9), and Colossians (4:3). For Philadelphia, often situated at a strategic crossroads for communication and trade in Asia Minor, the metaphor of an open door would have had a geographical and cultural resonance, signifying an access point for the gospel message. The fact that Christ presents Himself as holding this key suggests He orchestrates all such opportunities, irrespective of local opposition. The authoritative depiction of Christ in this verse contrasts sharply with the state of the Laodicean church (Rev 3:14-22), which receives the most severe rebuke for its spiritual lukewarmness and is essentially 'locked out' from meaningful communion with Christ, indicating His readiness to shut doors on complacency. The profound messianic connection to Isa 22:22 establishes Jesus not merely as a king but as the steward of the ultimate, eternal house of David, His church, into which He alone grants true access and life.

Revelation 3 7 Commentary

Revelation 3:7 serves as a profound source of assurance and divine affirmation for the persecuted church in Philadelphia. The self-description of Christ—"He who is holy and true"—establishes His unblemished character and unwavering reliability as the foundation for all His actions and promises. He is perfectly pure, distinct from human sinfulness and pagan idolatry, and His every word is unfailingly dependable.

His claim to "hold the key of David" is a direct assertion of His messianic and sovereign authority over God's spiritual kingdom. It evokes the Davidic covenant and the royal prerogative, placing ultimate control of entrance, exclusion, and destiny squarely in His hands. Unlike Eliakim in Isaiah, whose authority was delegated, Christ inherently possesses this power.

The culminating declaration, "What he opens no one can shut, and what he shuts no one can open," encapsulates His absolute, unchallengeable dominion. For Philadelphia, this would have been an immense comfort: it meant that any doors of evangelistic opportunity He provided, any spiritual access to the Father He guaranteed, or any future kingdom promises He offered could not be thwarted by the opposition from hostile Jews or Roman imperial pressure. Conversely, any judgment or denial of access He pronounced could not be undone by human efforts. This affirmed that their faithfulness was seen, valued, and secured by one whose power was utterly supreme.

• Example for practical usage: When facing closed doors in ministry or life, this verse reminds believers that if the Lord truly intends for a door to be open, no obstacle can ultimately prevent it. Conversely, if a door closes, it might be the Lord's definitive action, directing to a different path or conclusion.