CHAPTER 3
Revelation 3:1-6 And to the angel of the church in Sardis write: These are the words of him who has the seven spirits of God and the seven stars: I know your works, that you have a name like you are alive, but you are dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found your works perfect before God. Remember therefore how you have received and heard; hold fast, and repent. If therefore you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. Nevertheless, you have a few names in Sardis who have not defiled their garments; and they shall walk with me in white, for they are worthy. He who overcomes shall be clothed with a white garment, and I will not blot out his name from the book of life; but I will confess his name before my Father and before his angels. He who has an ear, let him hear what the Spirit says to the churches .
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. For to be called dead in sins is the custom according to the divine Scripture, as is shown by what is written concerning those who have turned from unbelief to the faith in Christ by the most wise Paul: "And you, being dead in your trespasses, He made alive together with Christ." (Eph. 2:5) And the Shepherd 1 says that some have descended into the water of the pool 2 [κολυμβήθρας], obviously dead, and have risen alive.
Oecumenius commentary on Ephesians 2:5
“Even when we were dead.” Dead with respect to any good action. This, however, he says, was done on account of our sins. “He made us alive together with Christ.” Again, he brings Christ into the discussion, making the matter worthy of belief.
But he says, Awaken from the sleep of sin and strengthen the things which remain, that are ready to die . Moreover, he says, short tasks and incomplete practices remain for you, having not fully died. Therefore, guard these things while alive, flowing already toward death. For to strengthen means to stabilize and support what is slack and prone to collapse. For none of your efforts is complete, but some have died, and others are about to die. Therefore, how you have received the faith and heard the word concerning it, and some of your works still live in your life. But repent concerning those that have died.
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)
Oecumenius commentary on 1 Thessalonians 5:3
For it has been said that, The day of the Lord comes as a thief in the night; and it is fitting both for the general end and for the end of each individual. For when they say, "Peace and safety," this is also spoken to soothe them. For in case, he says, because those who afflict you live in prosperity, they should expect that the end will neither come nor approach — for it will certainly come — "then sudden destruction will come upon them." So that the punishment of the unjust and the greedy may not be altogether without relief, and also so that, not foreseeing the end, those more powerful, rushing upon the weaker with utter ruthlessness and inhumanity, may drive them into blasphemy and despair. And how does he say that destruction will come suddenly, coming from the Flood and from the Antichrist? We say that these are signs of the end, but not of the presence of Christ yet. For it will be sudden. "He will repay each one according to his works." And the example of one in labor pains was well placed. For even this has many signs of childbirth, but not of the hour or the day. Otherwise, and because of the sharpness of the pain, it would have come into this midst. But Christ and my God, speaking of the end, used the example of Lot and Noah. These things concern the common end. As for the individual end of each person, there is no doubt that it will be so. "And they will not escape." The toil and destruction of those who speak of peace and security . He is speaking about sinners.
He says, Nevertheless, you have a few names in Sardis who have not defiled their garments; and they shall walk with me in white, for they are worthy , whom I say I am now postponing and patiently enduring for you. The garments not defiled refer to the bodies of the saints according to what was said by the patriarch Jacob; he washes his robe in wine (Gen. 49:11); and Isaiah says the same: Why are your garments red, as if they were stained in a winepress? (Isa. 63:2-3) The white garment thus symbolizes the purity of the body.
The one who overcomes is said to be clothed with white garments in the coming age. For indeed, he himself promises in the Gospels that the saints will shine like the sun and the moon (Matt. 13:43); but the pure ones are said to be written in the book of life , that blessed and everlasting life. The Lord mentioned this inscription also in the Gospels, saying to His disciples: "Do not rejoice that the demons are subject to you, but rejoice that your names are written in Heaven." (Luke 10:20)
And he says, but I will confess his name before my Father and before his angels . He will confess them as faithful servants and as favorable household servants. For it is also said in the Gospels: "Whoever confesses me before men, I will also confess before my Father who is in Heaven." (Matt. 10:32) And to speak concerning the Father and His angels does not exclude that the holy angels are also His; for sometimes they are of the Father, and sometimes of Himself. For it is said in Matthew: “Then the Son of Man will send out his angels with a great trumpet call; and they will gather his elect from the four winds, from one end of the heavens to the other.” (Matt. 24:31)
Revelation 3:7-13 And to the angel of the church in Philadelphia write: These things says the Holy One, the True One, He who holds the key of David, He who opens and no one will shut, and He who shuts, and no one opens: I know your works. Behold, I have set before you an open door, and no one can shut it, because you have a little power, and have kept My word, and have not denied My name 3 . Behold, I will make those of the synagogue of Satan, who say they are Jews and are not, but lie; behold, I will make them come and worship before your feet, and know that I have loved you. Because you have kept the word of My patience, I also will keep you from the hour of trial which shall come upon the whole world, to try those who dwell on the earth. Behold, I come quickly; hold fast what you have, that no one may take your crown. He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God, and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God, and My new name. He who has an ear, let him hear what the Spirit says to the churches .
To those in Philadelphia, it says, write: These things says the Holy one, the True one . The Holy one is indeed the Son of God. Then this is also testified by the Seraphim, who unite a threefold “holy” into one lordship, having nothing earthly or sinful, even though the Word became flesh. “ For he committed no sin. Nor was deceit found in his mouth,” according to the voice of the prophet Isaiah. (Isa. 53:9) And it is true that it is also said, the True one ; and He also is called God, and the title is not false. For God is truly Emmanuel, even if the accursed Nestorius does not wish this; He became man without ceasing to be God, and He is truly man, even if the God-hated [θεοστυγὴς] Eutyches finds this difficult. Which is truly the case, and nothing but a matter of fact, not as the Nestorians claim by way of allegory, nor as the Eutychians assert by opinion or imagination, nor the accursed and detestable race of the Manichaeans.
He says He who holds the key of David . To hold the key means to hold authority. For the one entrusted with the key of the house is given the authority to open and to shut . And this is clearly demonstrated in the Gospels in the promises made to Peter. “For I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” (Matt. 16:19) Since therefore the key signifies authority, the one who holds the key of David clearly indicates that just as David reigned over the physical Israel, so too I reign over both the physical and the spiritual Israel, although the nature of the authority is exchanged with incomparable superiority. For what equality is there between man and God? This was also proclaimed by the divine angel Gabriel to the virgin concerning the Lord, saying, "And the Lord God will give him the throne of David his father; and he shall reign over the house of David forever, and of his kingdom there shall be no end." (Luke 1:32-33) Since Christ founded [ἐφεῦρεν] a likeness to the kingdom of David, it is fittingly said by the one who holds the key of David . Then, having remained firm in the manner of the key, He brings it forward:
He who opens and no one will shut ; and He who shuts, and no one opens . For if God is the one who justifies; who is the one who condemns? If God is the one who condemns; who is the one who justifies? For He says to open and to shut, means to justify and to condemn.
He says, I know your works , that you are godly; and I have set before you an open door . And he said beforehand: The one who opens, and no one shuts, so also the door which I have given opened, and no one can shut it . Because, he says, you have a little power, and have kept My word, and have not denied My name . Philadelphia is a small city, therefore its strength is also small. But in guarding the faith of Christ beyond her own strength, she rose as unyielding, to remain among those who trouble the faithful. Then, as a recompense for her genuine loyalty to Him, he promises that many from the Jewish census [καταλόγου] will run to join her and receive the faith of Christ. For this act of worshiping at her feet signifies that even in the last times, to be chosen and appointed as a member of the church is to be part of the church. The prophet, embracing this, said: “I chose to be cast down in the house of my God rather than to dwell in the tents of sinners.” (Ps. 83:11)
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 4 records in both his Ecclesiastical History and his Chronicon Canon. It was during this time that the divine evangelist was condemned to live on Patmos, a small and deserted island.
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;
and he who overcomes, he says, that he will make them to sit with him always in the sight of God; for this is to become the pillar of the divine temple . For the pillar could never go out for any good reason from the place in which it is fixed.
I will write on him the name of My God, and the name of the city of My God, the New Jerusalem, and My new name . Through all this, the enjoyment of God and dwelling in goodness and blessedness are fully revealed, whatever they will possess in the age to come. And he says that the name is new, one that has perhaps not yet been heard, which the saints reigning with Christ receive, being called friends (Jn. 15:15), brothers (Heb. 2:11), and servants (1 Cor. 4:1). And indeed, he also receives a new name beyond these things. For some have been recorded in the divine Scripture and have come to the hearing of men; but the new name is nowhere named.
Oecumenius commentary on Hebrews 2:11
"I will put my trust in him." Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust.
And it is not unworthy for him to be called My God , nor are the measures of emptiness or the humility of human nature to be despised. For if he were unworthy, who compelled him to be united with flesh in hypostasis 5 [ὑπόστασιν], and thus to weave our salvation? To Him be glory forever and ever.
[Third Discourse]
It has been decreed that the six cities, for which I have already spoken in the second chapter concerning Ephesus, as well as Smyrna, Pergamum, Thyatira, Sardis, and Philadelphia, be sent forth.
Revelation 3:14-22 Now write these things that must be written. 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: I know your works, that you are neither cold nor hot. I wish you were cold or hot! So, because you are lukewarm, and neither hot nor cold, I am about to vomit you out of my mouth. Because you say, “I am rich, and have become wealthy, and have need of nothing,” and do not know that you are wretched, miserable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, that you may be rich; and white garments, that you may be clothed, so that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and discipline; therefore be zealous and repent. Behold, 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. To the one who conquers, I will grant the right to sit with me on my throne, just as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches .
These things says the Amen . This is equivalent to what the True one says (Rev. 3:7), as explained above.
For Amen means Yes. Yes, for in Him there is neither no nor anything contrary concerning what is spoken about Him 6 (2 Cor 1:19). And the faithful witness has been mentioned above (Rev. 2:13). Therefore, it is unnecessary to speak twice about the same things.
He says He is the beginning of the creation of God . Perhaps the group 7 [ἐργαστήριον] of the Christ-fighting [χριστομάχον] Arians would interpret this passage as referring to the Son as a creation written through these things. But let us not pay attention to their impious words. It must be examined whether something similar is found in another place in Scripture, so that one may regulate similar things from similar terms. The wise apostle says concerning the Son, writing to the Colossians, “who is the first fruits” (1 Cor. 15:23) ... “the firstborn of all creation,” (Col. 1:15) but not the first created.
Oecumenius commentary on Colossians 1:15
He says he was begotten before all creation, both visible and invisible, “the firstborn of all creation.” That is, begotten as firstborn and without origin before all creation.
And the prophet says: "From the womb before the morning star I have begotten you,” (Ps. 109:3) not “created you." But also Solomon: "Before all the mountains I was born of him." (Prov. 8:25) For “the Lord created me as the beginning of His ways,” (Prov. 8:22) over the spiritually ensouled [ἐμψυχωμένου] body of the Lord, which Gregory 8 took up among the saints in his discourse “On the Son”. And He begets, in accordance with His divinity. Therefore, concerning the generation and not the creation of all things, as those who teach about the only-begotten Word and Son have dogmatized, what does it mean in the present context to say the beginning [ἀρχὴν] of the creation of God ? Nothing other than the ruler of God's creation, and He who holds the principle [ἀρχὴν] over all things. Since the Father has made all things through the Son, it is fitting that the Creator [ποιητὴς] of all and Maker 9 [δημιουργός], who brought all things into being from non-being, should rule over those born of Him.
He says, I know your works, that you are neither cold nor hot . The one with zeal is hot with the Spirit; for the divine apostle says that “those who are living with the Spirit” (Rom. 12:11) are hot . Cold , however, is the one deprived of the Holy Spirit, of its energy and presence.
Oecumenius commentary on Romans 12:11
“Be not lazy in diligence,” for this too begets love, whenever we not only honor but also strive eagerly. “Being zealous in spirit.” And how will this be? If we live in good works, we will have the Holy Spirit fervent and continually warmed within us. “Serving the Lord.” For through the things said, the disposition to serve the Lord will be born in us. Thus we truly appear to serve the Lord through good works. This is true service. “Rejoicing in hope.” How could the Spirit be fervent? If you rejoice in hope, he says. For nothing makes one so ready for all things as a good hope. And if, he says, you endure afflictions, and if you have unceasing prayer. “Enduring in affliction.” For endurance produces trial.
Because , he says, that you are lukewarm . Lukewarm is called the one who has indeed received the Holy Spirit through baptism, but has extinguished the gift through negligence and concern for temporary matters. This is also a divine command: “Do not quench the Spirit.” (1 Thess. 5:19)
Oecumenius commentary on 1 Thessalonians 5:19
"Do not quench the Spirit.” For since the present life proceeds in darkness, God has given us the lamp of the Holy Spirit illuminating our ruling faculty. Therefore, he says, do not quench this grace of the Spirit like the five virgins (see Matt. 25). An unclean life and merciless disposition extinguish it and render it inactive. Or in another way: there were among them prophets and false prophets, but who the True One was before the manifestation was unknown. Since therefore they did not know the false ones, everyone thereafter associated indiscriminately. He therefore says, Do not quench the Spirit , that is, do not suppress or hinder the gift from turning away and not permitting it to speak.
I wish you were cold or hot! So, because you are lukewarm, and neither hot nor cold . He says, " I wish that you were either hot , aflame with the energy of the Spirit, or entirely cold and completely uninvolved, unbaptized, and not lukewarm , lacking the grace of the Spirit. For the one who possesses the spiritual fire of the Spirit in men is perfect, “who have their powers of discernment trained by constant practice to distinguish good from evil,” (Heb. 5:14) and they are spiritual; but the one who has not yet received the grace of the Spirit, hoping to receive it someday, is not counted among the hopeless. However, the lukewarm person, being uncaring both to ignorance and to the possibility of being baptized and living, is rejected.
Oecumenius commentary on Hebrews 5:14
"by constant practice." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul. To distinguish , he says, what is good, and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil .
He says that I am about to vomit you out of my mouth . He indeed used the metaphor of lukewarmness appropriately; for every lukewarm thing, as the physicians 10 [ἰατρῶν παῖδες] say, when swallowed, provokes vomiting in the one who has drank it. Therefore, for those who have difficulty vomiting, they are given lukewarm water to drink, which is called by this name because it induces vomiting. He says that he intends to make you rejected from his household. But what is the cause of such a situation?
He says you hope in uncertain wealth (1 Tim. 6:17), and you have suffocated the gift of grace [χάρισμα] as if among thorns (Matt. 13:22), not listening to the one speaking: “if wealth increases, do you not set your heart on them?” (Ps. 61:11) And he says that wealth is earthly and temporary. and do not know that you are wretched, miserable, poor, blind, and naked , lacking the spiritual and enduring things.
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. Therefore, ask from me the one who can make you wise and bring you into harmony with God. For by acquiring this, one will shine forth in virtue and both soul and body will be purified. For this is the new and white garment .
And he says to anoint your eyes with eye-salve so that you may see . This is directed toward those who have dimmed vision concerning the spiritual light of the Lord, reproving them with the words of Jeremiah: “Behold, your eyes are not good, nor is your heart sound.” (Jer. 22:17) Therefore, it advises that one should undergo repentance as a remedy for such hardening, just as the barren fig tree undergoes condemnation and a more dishonorable existence because of its manure. (Luke 13.6:9)
He says, as many as I love, I rebuke and discipline . Oh, the surpassing greatness of the love of Christ! For the reason that they are such as these, whom the word has written, it promises to love, therefore it both rebukes and disciplines and envies what is better in works, and to repent for those things in which one has sinned.
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). But the Lord even now, and in the Songs, says to the bride, "Open to me, my sister, my bride." (Song 5:2) And if anyone opens to Him, He enters. The supper with the Lord, which signifies the participation in the holy mysteries, is hinted at.
To the one who overcomes , He says, I will grant to sit with Me on My throne , that is, he will reign with Me. For it has been said by the most wise Paul, “if we suffer with Him, we shall also reign with Him.” (Rom. 8:17; 1 Cor. 4:8)
Oecumenius commentary on Romans 8:17
But our wages are the heavenly goods, and the fellowship at the secret table as sons. “And co-heirs with Christ.” Again the dignity increases, and he contends to set us near the Master. So that we may not be reckoned more careless about the whole of grace, it even demands what is from us. For if, he says, we are to share in the sufferings, we shall also share in the good things. "The sufferings of the present time for the future glory." (Rom. 8:18) He indicates the temporariness of the sufferings by " of the present time ."
just as I also conquered , He says, and I reign with My Father . For the Lord has also said in the Gospels: “Take heart, I have overcome the world.” (Jn. 16:33)
_____________________
Translator’s notes for chapter 3.
1. Shepherd of Hermas, Similitude 9.16.4.
2. “pool” [κολυμβήθρας] This word has been used 3 times in the New Testament in the context of a pool (Jn. 5:2, 4, 7; 9:7). Though, the context for this comment by Oecumenius, quoting the Shepherd of Hermas is that of a pool or font for baptism.
3. The oldest Oecumenius manuscript reads “law”. Manuscripts 203 and 240 has the common and correct reading “name”. Oecumenius also has “name” in the commnents.
4. Eusebius of Caesarea, Ecclesiastical History 3.17; Chronicon Paschale 250c.
5. “united with flesh in hypostasis.” The phrase describes the hypostatic union, the Christian doctrine that Jesus Christ is one person with two natures: fully divine and fully human. This union means Jesus's divine and human natures are inseparably joined in one person without changing, confusing, or mixing with each other. The flesh is the human nature, and the hypostasis is the singular person of the Son of God.
6. 2 Corinthians 1:19 reads, “For the Son of God, Jesus Christ, who was preached among you through us; me, Silvanus, and Timothy; was not Yes and No, but in Him it is always Yes.”
7. “group” [ἐργαστήριον] This word literally means “workshop” or “gang”.
8. Gregory of Nazianzus, Orationes 30.2.
9. “Maker” [δημιουργός] builder, craftsman, maker. Definition: one who labors for the public, or, exercises some public calling; an architect, especially, the Divine Architect of the universe, Heb. 11:10.
10. “physicians” [ἰατρῶν παῖδες] The phrase ἰατρῶν παῖδες is Ancient Greek and literally translates to "children of physicians" or "sons of doctors". However, in classical and Hellenistic Greek literature, the phrase is a common idiom used as a periphrasis to mean "physicians" or "doctors" themselves. The phrase was also used by Oecumenius for his comments on Revelation 1:12-16.