Revelation of John 3 · The Lantern

To the Church in Sardis

And to the angel of the church in Sardis write: These things says the one having the seven Spirits of God and the seven stars: I know your deeds, that you have a name that you are alive, and yet you are dead.

And we came to a certain plain, and he showed me a young man, a shepherd, clothed in a suit of garments of a yellow colour: and he was herding very many sheep, and these sheep were feeding luxuriously, as it were, and riotously, and merrily skipping hither and thither.

Concerning the seven stars, which are now also called the spirits of God, it has been said in the preceding passages; but now you must listen to what he says about those in Sardis. He says, I know your works, that you have a name like you are alive, and you have the life according to God, the virtuous life, but you are dead because of your sins.

QUESTION: What is meant by what he says to the angel of the church of Sardis, I know thy works, that thou hast the name of being alive: and thou art dead?

Be watching, and strengthen the things that remain, which were about to die; for I have not found your works completed in the sight of my God.

And another Scripture says, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling.

He rebukes those idle persons who do not trust in God with the whole mind and keep the right faith only hypocritically. They are Christians in name only. And so they are said to be living, but in fact they are dead. For that reason they are rebuked that they might be vigilant and strengthen what remains of that from which they had fallen.

QUESTION: What is meant by for I find not thy works full before my God? ANSWER: A leader's works are not full before God if he does not strive to rouse others as well, however innocent he may seem to people.

Remember therefore what you have received and heard, and keep it and repent. If therefore you do not watch, I will come like a thief, and you will certainly not know at what hour I will come upon you.

If therefore you will not watch, he says, and become like one who rises from sleep in sluggishness, I will come to you as a punisher when you do not expect it. The holy apostle also speaks concerning other matters: "But when they say, 'Peace and safety,' then sudden destruction will come upon them, as labor pains come upon a pregnant woman." (1 Thess. 5:3)

I will come upon you as a thief. As in the parable of the gospel, so here by the example of a thief to be avoided, he warns to be vigilant.

Have in mind therefore in what manner thou hast received and heard: and observe, and do penance. This sentence can be ascribed to both senses. Indeed he had heard, Whosoever shall keep the whole law, but offend in one point, is become guilty of all, [James 2:10] as well as If thy eye be evil thy whole body shall be darksome. [Matt.

But you have a few names in Sardis who did not soil their garments, and they will walk with me in white, because they are worthy.

The one overcoming will thus be clothed in white garments, and I will certainly not blot out his name from the book of life, and I will acknowledge his name before my Father and before his angels.

We have also in the Scriptures robes mentioned as allegorizing the hope of the flesh. Thus in the Revelation of John it is said, "These are they who have not defiled their clothes with women"—indicating, of course, virgins, and such as have become "eunuchs for the kingdom of heaven's sake." Therefore they shall be "clothed in white raiment," that is, in the bright beauty of the…

He who overcomes shall be clothed in white garments. He urges everyone to the habit of those who have kept the seamless robe of baptism unblemished.

He that shall overcome, shall thus be clothed in white garments. That is, he who fights against the enemy to get his garments back, and overcomes, will be clothed in the same garments again and shine in the same way as those who have kept them unstained.

The one having an ear, let him hear what the Spirit says to the churches.

To the Church in Philadelphia

And to the angel of the church in Philadelphia write: These things says the Holy One, the True One, who is having the key of David, who is opening and no one will shut, and shutting and no one opens:

These things, moreover, as I judge, he gives forth only and truly by participation in the divine Spirit. There is need of the same power for those who prophesy and for those who hear the prophets. No one can rightly hear a prophet unless the same Spirit who prophesies bestows on him the capacity of grasping his words.

His kingdom is called "the key of David," for this is a symbol of authority. And, moreover, the Holy Spirit is the key of the book of the Psalms and of every prophecy, for through him the treasures of knowledge are opened. He received the first key according to his humanity, but the second key he possesses according to his deity, which has no beginning.

All the judgments of Scriptures refer to this one judgment; hence, He is called the Prince of Peace. Wherefore just rewards come forth from Him. He, then, "has the key of David, He who opens and no one shuts." And such a key is the mystery of union.

I know your deeds. Behold, I have set before you an opened door, which no one is able to shut, because you have little power and yet you have kept my word and have not denied my name.

The sixth class is the mode of life of the best election. The habit of saints is set forth; of those, to wit, who are lowly in the world, and unskilled in the Scriptures, and who hold the faith immoveably, and are not at all broken down by any chance, or withdrawn from the faith by any fear.

He shows the reason why the church has merited these gifts: because she does not have confidence in her own powers but in the power of Christ the king. And confessing that she has but little power, she is glorified, having been redeemed not in herself but in the Lord.

And it was said to the Angel of Philadelphia, who was the sixth, "Thus says the holy one, the true one, he who has the key of David, he who opens and no one shuts, and who shuts and no one opens: I know thy works.

Behold, I give those from the synagogue of Satan — those declaring themselves to be Jews and are not, but they lie — behold, I will cause them that they will come and will worship before your feet, and they may know that I myself loved you.

"Behold, those from the synagogue of Satan who say that they are Jews and are not, but lie: behold, I will make them come and bow down before your feet, and learn that I have loved you." At that time he promised to the universal church that there will be "one flock and one Shepherd." We should note that it was not only in Philadelphia that there were believers from the synagogu…

Behold, I will make those of the synagogue of Satan, who say they are Jews and are not. He promised this to the whole Church at that time, because not only in Philadelphia did they believe from the synagogue of the Jews, as we find in the Acts of the Apostles.

Behold, I will bring of the synagogue of Satan, who say they are Jews, and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee. In this passage is foretold the faith of the Jews, according to this: until the fullness of the Gentiles should come in, and so all Israel should be saved. [Rom.

Because you have kept the word of my endurance, I myself also will keep you out of the hour of the trial which is about to come upon the whole inhabited world, to try those dwelling upon the earth.

" Also to the angel of the church in Pergamus (mention was made) of Antipas, the very faithful martyr, who was slain where Satan dwelleth. Also to the angel of the church in Philadelphia (it was signified) that he who had not denied the name of the Lord was delivered from the last trial.

Because you have kept the word of My patience, I also will keep you from the hour of trial. He speaks of the persecution of Christians that occurred under Emperor Domitian, who was the second persecutor after Nero, as Eusebius records in both his Ecclesiastical History and his Chronicon Canon.

Because thou hast kept the word of my patience, etc. The word of patience is what the Lord showed in example when he prayed on the cross for his persecutors, [Luke 23:34] and taught in words, saying, In your patience you shall possess your souls.

I am coming quickly; hold fast to what you have, so that no one may take your crown.

It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and libe…

I am coming quickly, he says, having taken hold of you. Hold fast what you have, that no one may take your crown. And what do you hold fast? The genuine love toward the Lord, evidently, in which, having persevered until the end, you will receive the crown of life (James 1:12). For to those who endure, belong the victories.

I come quickly: hold fast that which thou hast. The Lord says he will come quickly, so that no one should give up in the struggle. For everything that passes happens quickly. What he tells him to hold fast is the conduct of heavenly life, and he gives the reason, adding, that no other man take thy crown.

The one overcoming, I will make him a pillar in the temple of my God, and he will certainly not go out anymore. And I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem which is descending out of heaven from my God, and my new name.

"He that overcometh shall be made a pillar in the temple of God." For even as a pillar is an ornament of the building, so he who perseveres shall obtain a nobility in the Church.

[I will write on him the name of my God] so that he might be signed with the divine name and be adorned with the glory of immortality and might receive the name of the divine city of Jerusalem, which is the vision of peace, and so fully enjoy the society of perpetual quiet and security.

This passage establishes that it was those who were upon Mount Sion who were sealed; also, that one of the angels who were to pour out the bowls — and, fittingly, it was the sixth — showed him the city the measure of which was a hundred and forty-four cubits.

The one having an ear, let him hear what the Spirit says to the churches.

To the Church in Laodicea

And to the angel of the church in Laodicea write: These things says the Amen, the faithful and true Witness, the Beginning of the creation of God:

This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. Of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe.

"He who is the Amen says these words, the faithful and true witness." We must consider the meaning here of "is" and "Amen." The term amen is certainly said to mean "true" or "faithful." And so, in this passage without question it refers to that essence of the divinity of which God spoke when he said to Moses, "Thus you shall say to the Israelites, 'He who is has sent me to you.…

And to the angel of the church of Laodicea, write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God. Amen translates to "true," which we should take as referring to that Truth which said about itself, I am the truth.

I know your works, that you are neither cold nor hot. I wish you were cold or hot;

Moreover, the seventh association of the Church declares that they are rich men placed in positions of dignity, but believing that they are rich, among whom indeed the Scriptures are discussed in their bedchamber, while the faithful are outside; and they are understood by none, although they boast themselves, and say that they know all things,-endowed with the confidence of lea…

In this passage we recognize persons of nobility in the world, whom he says are neither hot nor cold but lukewarm, because, although they possess an abundance of wealth, they are empty of works of piety, nor are they inflamed by any feeling of compassion toward good works.

I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot. But because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth. The cold ones are those whom either the perfidy of the Jews or the error of the Gentiles keeps bound, because the one who said, I will sit in the sides of the North, [Is.

so, because you are lukewarm and neither hot nor cold, I am about to spit you out of my mouth.

For you say that “I am rich and I have grown rich and I have need of nothing,” and you do not understand that you yourself are the wretched and miserable and poor and blind and naked one.

He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but…

He regards those as "naked" who are destitute of the works of righteousness, whom he also regards as "blind." However, he is clothed with white garments who is vested with the baptism of Christ, and he enjoys that faith "working through love," for "as many of you as were baptized into Christ have put on Christ." When he says that the eyes must be anointed with salve, he advises…

Because thou sayest: I am rich, and made wealthy, and have need of nothing: and knowest not, that thou art wretched, and miserable, and poor, and blind.

I counsel you to buy from me gold refined by fire, so that you may be rich; and white garments, so that you may be clothed and the shame of your nakedness may not be made manifest; and eye-salve to anoint your eyes, so that you may see.

Us, moreover, Jesus, the Father's Highest and Great Priest, clothing us from His own store -inasmuch as they "who are baptized in Christ have put on Christ"-has made "priests to God His Father," according to John.

I counsel you to buy from me gold refined by fire, that you may be rich. But what is this gold refined by the spiritual fire? The prophet teaches, saying "the words of the Lord are pure words, like silver refined and tested seven times on the earth" (Ps. 11:7), symbolizing the Gospel proclamation.

I urge you to buy from me proven gold—He calls gold the divine nature; he urges that we give what we possess to the poor. And for the alms he will give you the precious glory of his divinity: in this world, indeed, wisdom and knowledge, and in the future the splendor of the angels.

I myself, as many as I love, I rebuke and discipline. Be jealous therefore, and repent.

Moreover, if we believe that some inflictions are sent on us by the Lord, to whom should we more exhibit patience than to the Lord? Nay, He teaches us to give thanks and rejoice, over and above, at being thought worthy of divine chastisement. "Whom I love," saith He, "I chasten." O blessed servant, on whose amendment the Lord is intent!

Do the proud and wicked souls who commit serious sins seem happy to you because they do not suffer evil in this world? Listen to what the Scriptures say about such people: "They are not in the labors of men: neither shall they be scourged with other men. Therefore their pride has held them fast: they are covered with their iniquity and their wickedness.

Such as I love, I rebuke and chastise. Rebuke is about words, chastisement is about whips. There is nothing more that needs explaining in this sentence, but it just needs to be embraced willingly. Be zealous therefore, and do penance. As if he were saying, "If you do not take whip blows temporarily here with them, you shall be subjected to eternal torments without them."

Behold, I have stood at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and I will dine with him, and he with me.

Our sweet works, our words most pleasant and useful, are "honey" which "Emmanuel eats," which this one "eats" who was born of the "virgin." But if our words are full of bitterness — anger, animosity, sadness, filthy speech, vices, contention — they have put gall in my mouth, and the Savior does not "eat" of these words.

Behold, it says, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me. The Lord demonstrates to His own as the gentle and peaceful One. For the Devil strikes with "an axe and a chisel" the doors of those who do not receive him, according to the voice of the prophet (Ps. 73:6).

QUESTION: What is meant by Behold, I stand at the gate, and knock? ANSWER: I am in any case knocking at your heart's door with the hand of exhortation, and if you receive it willingly, you shall be considered worthy to have me as an inhabitant and coheir.

The one overcoming, I will give to him to sit with me on my throne, as I myself also overcame and sat down with my Father on his throne.

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

[In the image of the Son] sitting with [the Father], he shows that the Son participates in the power of the Father. For what else does it mean that he is seated on the throne of the Father than that he is of one and the same substance? And just as he conquered the devil and sat at the right hand of the Father, so also he who conquers will sit with him.

To him that shall overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne. The Lord victorious sits in the Father's throne because, after the Passion and Resurrection, he showed that he was equal to the Father.

The one having an ear, let him hear what the Spirit says to the churches.

Revelation of John3

To the Church in Sardis

To the Church in Philadelphia

To the Church in Laodicea