Kept from the Hour of Trial - (Revelation 3:10)

The 7 Plagues
Some proponents of the Pre-Tribulation Rapture cite Revelation 3:10 as a promise to the Church of escape by the rapture from the Great Tribulation. This interpretation ignores the context of the passage and the language used, especially when it assumes that “hour of trial” is synonymous with “tribulation.”
Moreover, this reading renders the promise to a first-century church void and it cannot explain why Smyrna was promised more tribulation because of its faithfulness while the church of Philadelphia was not.
(Revelation 3:10), “Because you have kept my word of perseverance, I will keep you from the hour of trial that is coming on the whole habitable earth, to try those who dwell upon the earth. I am coming soon; hold fast what you have.
The pro-rapture interpretation makes four unsustainable assumptions:
1.     The seven churches represent consecutive periods of church history.
2.    Philadelphia represents the period just prior to the Tribulation. 
3.    The term “trial” is synonymous with “tribulation.”
4.    The Church is “kept from the hour of trial” by its removal from the earth.
According to this position, the seven messages to the churches of Asia are prophetic descriptions of consecutive periods of church history, with the first six covering the period from the first century to the start of the Great Tribulation. But nowhere does the book of Revelation even suggest that the seven messages represent consecutive periods of history. This is an artificial construct imposed on the text that also ignores the historical setting of the book.
The book of Revelation, in its entirety, was addressed to seven Christian congregations in key cities of the province of Asia.  All seven congregations are known from other literary sources. The original recipients were admonished to read and hear all the words written in the prophecy, indicating that the entire book was relevant to their real-life situations (Revelation 1:3-4, 1:11).
Throughout the book, disciples of Jesus endure tribulation. The Greek noun for “tribulation” (thlipsis) occurs five times (Revelation 1:9, 2:9, 2:10, 2:22, 7:14). It means “affliction, oppression, trouble, distress, tribulation”; its original sense was of pressure, a pressing together and compression.
John described himself positively as a “fellow participant in THE tribulation and the kingdom and the endurance in Jesus” (Revelation 1:9).  “Tribulation” was not something from which he hoped to escape but a reality he acknowledged and with which he identified himself as a Christian participant.
Jesus declared his knowledge of the “tribulation and poverty” suffered by the Church at Smyrna. The message to Smyrna included no criticism or correction. Christ was pleased with the faithfulness of this congregation yet warned of a coming “tribulation of ten days,” not escape (Revelation 2:10). This was to “try” the church. If overcoming believers remained “faithful unto death,” they would receive “the crown of life” in the New Creation; persecution and violent death were not impediments to everlasting rewards.
“Tribulation” is used negatively as a warning to Christians who engaged in idolatry in Thyatira. Jesus would “cast those who commit adultery with the woman Jezebel into great tribulation.” This warning was for wayward Christians, not the unsaved, and “tribulation” was to correct them and bring about their repentance.
Finally, John saw an innumerable multitude of men and women from coming out of the “Great Tribulation,” having been redeemed by the Lamb (Revelation 7:14). They had “washed their robes and made them white in the blood of the Lamb,” not by escaping the Tribulation but by persevering in it.
In each case, “tribulation” is applied to the church, not to the outside world.  The church overcomes by enduring persecution, a major theme of the book and one incompatible with the idea of escape. Martyrdom is the “perseverance and the faith of the saints” (Revelation 13:7-10. Also 14:12). Christians “overcome” Satan, not by escape, but “by the blood of the Lamb, by reason the word of their testimony, and because they loved not their lives even unto death” (Revelation 12:11).
The Greek noun for “trial” is peirasmos, which means “trial” or “test,” not “tribulation” or “wrath” (Revelation 3:10). The related verb used in the same sentence, likewise, means to “try, put to the test” (peirazō). This is the same verb used previously to “try” or “examine” false apostles (2:2).
The reference to “the hour of trial” suggests something other than the “tribulation” (Revelation 3:10). Elsewhere, the short period of an “hour” refers to:
1.     The “hour” of the unexpected arrival of Jesus to judge those unprepared (Revelation 3:3, “I will come like a thief and you will not know at what hour I will come upon you”).
2.    (Revelation 9:14-15) - Four angels were “prepared for the hour and day and month and year” to kill a third of mankind.
3.    The same “hour” in which God resurrected the two witnesses a great earthquake destroyed a tenth of “Babylon” in anticipation of the final judgment (Revelation 11:11-19).
4.    The “hour” refers to the final judgment of God on the wicked (Revelation 14:7, “the hour of his judgment has come”).
5.    Likewise, in Revelation 14:15, an angel declared that “the hour to reap is come; for the harvest of the earth is ripe.”
6.    (Revelation 17:12) - Ten kings allied with the Beast “receive authority as kings for one hour,” indicating a short time.
7.    (Revelation 18:10) - The judgment of “great Babylon” arrives “in one hour.”
8.    (Revelation 18:17-19) - Babylon is laid waste “in one hour.”
In most cases, the “hour” refers to a time of final judgment. The “hour of trial” from which Philadelphia is to be kept is the final judgment, not the tribulation.
Jesus promises both rewards and the avoidance of judgment to Christians who “overcome.” The overcomer will “eat of the tree of life in the paradise of God” (Revelation 2:7), receive the “crown of life” (2:10), receive the “hidden manna” and a new name (2:17), inherit “authority over the nations” (2:26), be arrayed “in white garments,” be confessed by Jesus before his Father (3:5), become a pillar in God’s Temple, receive a new name (3:12), and he will “take his seat” with Christ in his throne (3:21). The overcomer will not “be injured by the second death” (2:11) and not have his name “blotted out of the book of life” (3:5).
This understanding of “hour of trial” is in line with Revelation’s inexorable movement towards the final judgment of all God’s enemies, as well as the receipt of life by the faithful.
After the final battle, all “the dead, the great and the small, stand before the Throne; and books were opened, and another book was opened, the book of life; and the dead were judged out of the things written in the books, according to their works.” Death, Hades and “anyone not found written in the book of life” were cast into the Lake of Fire, the “Second Death” (Revelation 20:11-15).
The churches at Smyrna and Philadelphia are the only two that are not criticized or corrected by Jesus. Both are praised for faithfulness under pressure and both endured slander from the Jews of the “synagogue of Satan.”
But instead of escape, more tribulation and martyrdom are promised to Smyrna.  Why the incongruity? Why is the church at Philadelphia promised escape from tribulation for its faithfulness, while Smyrna is promised more tribulation for the same level of faithfulness?
The promise to “keep you from the hour of trial” was given to the first-century church of Philadelphia. Any interpretation that cannot apply the promise to the Christians at Philadelphia renders it irrelevant to them.
If this was a promise of escape for the Philadelphians from the tribulation by the rapture, it remains unfulfilled. Further, because of death and the passage of time, none of the members of that church will ever see any future tribulation. The same is true of all the other ancient churches of Asia, as well as all past generations of believers and non-believers alike. No one who dies before the Great Tribulation, Christian or pagan, will ever experience it.
The Pro-Rapture interpretation renders Revelation 3:10 into an empty promise. If the promise was only for the Christians of the “last generation” just prior to the tribulation, then it was never relevant to the church of Philadelphia and turns the promise into a literary fiction if not a hollow promise.
Finally, the book of Revelation nowhere mentions or describes the physical removal of the Church from the earth to heaven via “rapture,” an issue it never addressed. Students of Revelation should be careful before importing the idea of the rapture into it.