Part One began considering some of the mental inclinations and spiritual effects that resulted from the Worldwide Church of God (WCG) seeing itself—rightly or wrongly—in Christ's letter to Philadelphia (Revelation 3:7-13). Foremost within that identification is the interpretation that the "open door" of verse 8 refers to preaching the gospel (as in several scriptures). Because the WCG was powerfully preaching the gospel, identifying itself with the Philadelphia church (or era) seemed natural, especially since the letter overall is quite positive.

God clearly favors Philadelphia, promising protection from the hour of trial, so the importance of the organization that seems to fit the letter rose in church members' minds. In time, an idolatry developed among those who valued the organization higher even than God, a modern manifestation of ancient Judah's esteeming the Temple above God (see Jeremiah 7:1-15).

Another common sentiment within the WCG dealt with Christ's reference to the "key of David" (Revelation 3:7). In short, it is symbolic of government (see Isaiah 9:6-7), a concept which became grafted to the letter to Philadelphia. It somehow morphed into the idea that church government was synonymous with God's government, which is incorrect. Church government is a government of fallible men, given limited authority from God and acting as His agent.

But just as with civil authorities that God allows to govern, not everything that is said or done comes from God. Even though—we hope—nobody declared it outright, in practical terms, many members considered church headquarters as close to infallible as could be while still disclaiming human infallibility. So, the members relieved themselves of the responsibility to "test [or prove] all things" (I Thessalonians 5:21). They just had to be loyal to "God's government," as many called it.

As long as the organization was doing well (at least numerically and financially), and a member was in good standing with the organization, he felt secure. Sadly, the WCG did not emphasize deepening one's relationship with God as much as loyally supporting the organization. This imbalance developed a strong impulse within the membership to look to the ministry and the organization more than God, eroding personal responsibility to Him.

As WCG leaders began to corrupt the doctrines in the late 1980s and early 1990s, another part of the letter to Philadelphia came to the fore, that of "holding fast": "Behold, I am coming quickly! Hold fast what you have, that no one may take your crown" (Revelation 3:11). Some interpreted this to mean to hold fast to the WCG, even though its teachings no longer set it apart from this world's Christianity. It was still "God's government" in their minds. Others interpreted it to mean to hold fast to what the WCG had been. A great many held fast to either the organization or the organizational model.

Yet, the first five mentions of "holding fast" in Scripture say to hold fast to God (Deuteronomy 10:20; 11:22; 13:4; Joshua 22:5; 23:8). A couple more refer to holding fast to the covenant, which is similar (Isaiah 56:4-6). However, because of the way many ministers explained this letter, the organization slowly gained more gravitas than God's words or even God Himself.

As the scattering continued and new organizations formed, some tried to wrap themselves in the Philadelphia mantle. Among those most determined to see themselves in this letter, additional fruits have been borne—most notably, competition and exclusivity. In those quarters, having the open door to continue to do God's work is paramount, instigating competition to see who can push the door open even further and thus showcase God's favor.

In short, the common interpretation of this letter has put great emphasis on identifying and holding fast to the single organization that has an open door to preach, which is seen as doing God's work and being "God's government." A church with such credentials is assumed to have God's favor and thus His protection "from the hour of trial."

The tragic irony is that the word philadelphia means "brotherly love," but those keenest on claiming the mantle of Philadelphia seem least able to love their spiritual brethren. These organizations erect walls between their members and those in other churches of God. The apostle Paul warns that we risk eating and drinking judgment on ourselves at Passover if we cannot discern Christ's Body (I Corinthians 11:29), which is not defined along organizational lines.

These essays have painted with a broad brush, and perhaps they used more dark colors than light ones. They are neither intended to be a complete recounting of WCG's history nor summary statements on the churches that arose from her demise. Even so, the picture is still recognizable.

The effect of the WCG seeing itself as Philadelphia has been profound. The Philadelphia syndrome serves as a strong caution against reading oneself or one's group into Scripture in self-serving ways. It also highlights the problem of allowing God's favor to overshadow our obligation to hold fast to Him and His Word above all else (Philippians 2:16; Colossians 2:19; Titus 1:9). Finally, it warns against a focus on seeking physical protection over surrendering to God's perfect will (Matthew 16:25).

The letter to Philadelphia is a true prophecy of Jesus Christ; there will be Philadelphians in the end time whom God will protect from the hour of trial. It is far better for God's people to strengthen their faith and relationship with God so He will graciously include them among this select group than to assume that belonging to a specific organization will grant them a free ticket to any "place of final training."