Philadelphia was a prosperous little commercial center. Its one main drawback was that it was subject to earthquakes. In fact, after the quake of AD 17, many of its inhabitants were too nervous to return to the city and settled in the surrounding countryside. For the little church in Philadelphia, the source of instability was the local synagogue where the Jews may have taunted the Gentile Christians, saying they had no right of access or belonging to the kingdom of God. In addition, commercial discrimination and even outright mob violence were possibilities.

Philadelphia was situated in a strategic place on the main route of the Imperial Post from Rome to the East, and thus was called “the gateway to the East.” It was also called “little Athens” because of the many temples in the city. The church was certainly located in a place of tremendous opportunity.

The only major problem with the location was that the area was prone to earthquakes. Philadelphia sat on a geological fault, and in 17 B.C. it was destroyed by a severe earthquake that also destroyed Sardis and ten other cities. Afterward, some of the citizens refused to move back into the city and remained in the surrounding countryside, which they called “the burnt land.” There did not seem to be much security in the city of brotherly love!

The unfaithfulness of the leaders (Isa. 22:15–25). Had the leaders been faithful to the Lord and called the people to repentance, there might have been hope; but too many of the leaders were like Shebna, thinking only of themselves. As treasurer (steward), Shebna was second to King Hezekiah in authority (see chaps. 36–37); but he used his authority (and possibly the king’s money) to build himself a monumental tomb (22:16) and to acquire chariots (v. 18; see 2:7). Shebna was not a spiritual man, and he probably sided with the pro-Egypt party in Judah.

God judged Shebna by demoting him (he became “secretary” according to 36:3, NIV), disgracing him, and deporting him. Eventually he was thrown “like a ball” (22:18) into a far country (Assyria?), where he died. He could not have an expensive funeral and be buried in his elaborate tomb.

God chose a new man, Eliakim (“God will raise up”), and called him “My servant.” Instead of exploiting the people, he would be a father to them and use his “key” (authority) for the good of the nation. He would be like a dependable peg, hammered into the wall, on which you could hang many burdens. But even a godly leader like Eliakim could not prevent the ultimate fall of Judah, for one day the whole nation would fall (v. 25). Eliakim is a picture of Jesus Christ (Rev. 3:7), the greatest Servant of all.