> ‎Rev 4‎ > ‎Rev 5‎ > ‎Rev 6‎ > ‎Rev 7‎ > ‎Rev 8‎ > ‎Rev 9‎ > ‎Rev 10‎ > ‎Rev 11‎ > ‎Rev 12‎ > ‎Rev 13‎ > ‎Rev 14‎ > ‎Rev 15‎ > ‎Rev 16‎ > ‎Rev 17‎ > ‎Rev 18‎ > ‎Rev 19‎ > ‎Rev 20‎ > ‎Rev 21‎ > ‎Rev 22‎ >  

 

 

1 And to the angel of the church of Sardis, write: These things says he, that has the seven spirits of God, and the seven stars: I know your works, that you have the name of being alive: and you are dead. 2 Be watchful and strengthen the things that remain, which are ready to die. For I find not your works full before my God. 3 Have in mind therefore in what manner you have received and heard: and observe, and do penance. If then you shall not watch, I will come to you as a thief, and you shall not know at what hour I will come to you. 4 But you have a few names in Sardis, which have not defiled their garments: and they shall walk with me in white, because they are worthy. 5 He that shall overcome, shall thus be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before my Father, and before his angels. 6 He that has an ear, let him hear what the Spirit says to the churches.

Bible Cross-references 3: 1 Thessalonians 5:2.; 2 Peter 3:10.; Apocalypse 16:15.


3:1 angel of the church in Sardis: Some expositors say that this was St. Melito, whom they assert was Bishop of Sardis at the time and was perfected by martyrdom there. (Nicholas of Lyra) seven spirits of God: That is, the seven gifts of the Holy Spirit, or the seven-fold Spirit: as if to say: He has the power of giving the Holy Spirit to whom He shall please. 

seven stars: That is the seven bishops of the seven churches. (St. Thomas Aquinas)  Or, that is, the seven virtues, all of which this bishop lacked. (Hugh of St. Cher) 

name of being alive but are dead: Many there are who externally appear to be kind, affable, eminent, because they pay great attention to the external worship of the church, the ornaments of the altar, the splendor of the architecture, large donations; but their own internal state, such as their vices, their ignorance, their hazards of salvation, they pay no attention to; although this is the principal office of a bishop. (Cornelius a Lapide)  From this, it is also evident, that he who offends in a bad intention, all the good things he does renders useless. (St. Thomas Aquinas)  For this bishop was only a bishop by name.  Many are said to be Christians, but are not really Christians, but they are anti-christian.  For Bernard says, '"They say they serve Christ, but they serve Antichrist.  1 John 2:18 says 'Little children, it is the last hour: and as you have heard that Antichrist comes, even now there are become many Antichrists.'" (Hugh of St. Cher)




3:2 Be watchful: That is, be concerned about your salvation and do works of life.  For 1 Thessalonians 5:6 says, 'let us not sleep, as others do: but let us watch, and be sober.' (St. Thomas Aquinas)  This is a warning to repent. (Hugh of St. Cher)

strengthen the things that remain: That is, through your preaching to others.  For Luke 22:32 says, 'and you, being once converted, confirm your brethren.' (St. Albert the Great)

are ready to die: That is, by guilt.  For John 4:49 says, 'Lord, come down before that my son die.'  For the soul can become ill when it is tempted, and when it consents to sin, it dies. (St. Albert the Great)  That is, rendering useless through vain glory. (St. Thomas Aquinas)  Therefore, he says to strengthen that which is good that you have, which are about to die but not yet dead, that by them you may be able to return to the former things that are good. (Hugh of St. Cher)

not your works full: St. Ambrosius Autpertus says that the works were not full, but empty, because they were not filled with charity; Haimo says, that the works although good in themselves were not full, because not performed from a good intention, but, as Joachim says, from an appetite for empty praise and glory. (Cornelius a Lapide)

my God: His saying ‘before my God’ is within the context of His human nature, just as He called us His brethren, and He became like us in every way except sin. (Bulus al-Bushi)  This is said out of great submission and the highest esteem. (St. Thomas Aquinas)




3:3 in what manner you have received: Whether it be by inspiration from God through the conferral of grace, that is not your own merits.  For 1 Corinthians 15:10 says, 'But by the grace of God, I am what I am.' (St. Thomas Aquinas)

and heard: That is, by the holy fathers, by means of their instruction. (St. Thomas Aquinas)  That is, from the holy doctors of the Church.  For 2 Timothy 3:14 says, 'But continue n those things which you have learned and which have been committed to you. Knowing of whom you have learned them.' (St. Albert the Great)

and observe: By two ways through direct action, namely, by grace and instruction; because grace is given to us to be able to work righteously, which is given by the Lord, and instruction. (St. Thomas Aquinas)

do penance: That is, be sorrowful for those things that you neglected. (St. Albert the Great)




3:4 But you have a few: Here He adds encouragement, because the bishop did have some good within his own diocese, which is the cause of encouragement, and there were those of whom he could imitate. (St. Thomas Aquinas) 

white garments: Garments in the name of grace and faith, and other virtues, all of which are received in Baptism in the adornment of the soul.  Or the garment of works,  For Ecclesiastes 9:8 says, 'At all times let your garments be white.'  Or garment of the body.  For Isaiah 9:5 says, 'and garment mingled with blood, shall be burnt, and be fuel for the fire.' (St. Thomas Aquinas)

shall walk with me: That is, where I am.  For John 12:26 says, 'and where I am, there also shall my minister be.'  Or it means to in the likeness of me. (St. Albert the Great)  That is, advancing from virtue to virtue. (St. Thomas Aquinas)

in white: That is, with the garments of holiness and spiritual beauty, in a multitude of the merits. (St. Thomas Aquinas)

they are worthy: As if to say: because in this way they kept the innocence, I will give them the grace to go on imitating me, because they found it through innocence.  For Matthew 25:29 says, 'to every one that has shall be given and he shall abound.' (St. Thomas Aquinas)



3:5 blot his name out of the book of life: The book of life is God’s predestination from which, when it is written in it, one’s name is not deleted because that one will ultimately be saved; nevertheless, the word ‘blot’ is used to refer to a person’s falling from justice and being rewritten by restorative grace. (Nicholas of Lyra)  There are two ways in which the just are written in the book of life.  First, by foreknowledge, in other way, by the present righteousness of that person.  According to the foreknowledge no man is able to be blotted out, nor be newly written in.  For Isaiah 4:3 says, 'shall be called holy, every one that is written in life in Jerusalem.'  According to the man's own righteousness they can be blotted out, for when righteousness fails, it also falls short of being written in.  For Exodus 32:33 says, 'He that has sinned against me, him will I strike out of my book.' (St. Albert the Great)  In that way, that person who is blotted out is not necessarily blotted out by God, but they blot themselves by abandoning Him through sin. (St. Thomas Aquinas)

before my Father and before his angels: That is to say, in the joy of the angels.  This is a great praise because it is approved by the whole heavenly court, namely, by the King and His soldiers. (St. Albert the Great)





7 And to the angel of the church of Philadelphia, write: These things says the Holy One and the true one, he that has the key of David; he that opens, and no man shuts; shuts, and no man opens: 8 I know your works. Behold, I have given before you a door opened, which no man can shut: because you have a little strength, and have kept my word, and have not denied my name. 9 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 your feet. And they shall know that I have loved you. 10 Because you have kept the word of my patience, I will also keep you from the hour of the temptation, which shall come upon the whole world to try them that dwell upon the earth. 11 Behold, I come quickly: hold fast that which you have, that no man take your crown. 12 He that shall overcome, I will make him a pillar in the temple of my God; and he shall go out no more; and I will write upon 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. 13 He that has an ear, let him hear what the Spirit says to the churches.

Catechism Cross-reference 3:7 303;
Bible Cross-reference 7: Isaiah 22:22.; Job 17:14.


3:7 angel of the church in Philadelphia: Expositors commonly say that this was Quadratus. (Nicholas of Lyra)

Holy one and true one: Christ is called Holy and True, as if of himself he were Holiness itself and Truth itself. (St. Andrew of Caesarea) Holy in gifts of grace, and true in the gifts of glory.  Or Holy by mercy, and true through righteousness.  Or Holy in life, and true in speech. (Hugh of St. Cher)

key of David: The key was the Cross, because through the Cross He opened for us the mysteries of the Scriptures and of the mysteries of which previously had laid hid under figures.  For Isaiah 22:22 says, 'And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open.' (St. Albert the Great)  That is, concerning the writings of David and the other prophets, and therefore they preached in confidence. (St. Thomas Aquinas)  Or, that is, the vitality and power, as were like keys, to open the ears and hearts of sinful men, to hear the word of faith and to believe. (Hugh of St. Cher)  Others such as St. Andrew of Caesarea, Arethas of Caesarea, etc. by the name of the key of David, in this place, have thought that the regal power of David is signified, according to which David in various ways wonderfully prefigured the power and empire of Christ our Lord. Lastly, some there are such as St. Ambrosius Autpertus and Haimo of Auxerre who have interpreted the key of David to be Christ himself as man, or his human nature received from the root of David, according to which he was born, conversed with men, died for man, was raised from the dead, and exalted into heaven, and is set down at the right hand of God the Father, and appointed judge of all men.

he that opens: That is, to open the human ear to hear, and hearts to believe in the Scriptures and to understand and to enter Paradise. (Hugh of St. Cher)  To open the Scriptures to understand.  For Luke 24:45 says, 'Then he opened their understanding, that they might understand the Scriptures.'  Or open their hearts in order to believe and to love.  Or, to open the kingdom of Heaven to enter. (St. Thomas Aquinas)

no one shuts: That is, withdrawing grace. (St. Albert the Great)  Because no one can destroy the gift of God in a man who is united to Him, as long as God preserves them. (St. Thomas Aquinas)  This, he says, because there were many heretics there who resisted the bishop, wishing to prevent the conversion of sinners. (Hugh of St. Cher)  Or, this means the power of the dominion of His divinity; when He justifies, no one can condemn, and when He passes judgment, no one can escape His hands. (Bulus al-Bushi)



3:8 door opened: This means the door of repentance which He has opened before us which no creature can invalidate. (Bulus al-Bushi)  Or, that is, the human ear open to hear the word, and their hearts are opened to believe.  Also, the Scriptures, which were previously obscure, but now open in order to understand.  Or, its an open gate to Heaven for you, and also through you others are converted and get to enter in. (Hugh of St. Cher)  Or to freely preach, so as not to be hindered, and its fruits that it produces.  For 1 Corinthians 16:9 says, 'For a great door and evident is opened unto me.'  And John 10:9 says, 'I am the door.' (St. Thomas Aquinas)

little strength: That is, courage with humility.  Little, that is, because they were humble, not proud.  For James 4:6 says, 'He gives grace to the humble.'  Or they are little compared to what they will be in the future. (St. Thomas Aquinas)  Primasius, Haimo, Bede, and Ambrosius, understand this as referring to that humility of the Philadelphian church which acknowledges that its own powers are small, and which accordingly does not confide in them, but in God. According to Rabanus Maurus, that the little power means no other than that human strength is of itself unable to open that door which God willed should be open to the Philadelphian angel. (Luis of Alcazar)

have not denied my name: From whom you are called a Christian: as if to say: even though you were in straits and tribulations, for my sake, you have not denied that you are a Christian.  For Matthew 10:32 says, 'Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.' (Hugh of St. Cher)




3:9 synagogue of Satan: That is, from the community of unbelievers in which Satan dwells. (St. Thomas Aquinas)

adore before your feet: The Lord will cause them to come to the faith and adore, venerate their teachers, as Joseph did his brethren. (St. Anselm of Canterbury)

3:10 hour of the temptation: Thus, when it is said, ‘I will keep thee from the hour of temptation,’ it is as if he should say, let not the hour of temptation seduce, that is, worldly temptation. For that the elect are preserved from this hour of temptation, is, because when God keeps them they cannot be deceived by any temptations occult or manifest. So, when we pray daily, 'lead us not into temptation,' understand it as that he would not suffer us to be deceived by temptation. And the elect are therefore tempted, and are yet preserved from the hour of temptation, because they are tempted to this end; that being proved they may receive the crown, not that being seduced, they may be condemned. Since you have kept the word of my patience, I will keep you also from the hour of temptation. As if he should say to the church of the elect. Because I perceive that you are vigilant in observing the word of my patience, I do not permit you to succumb to any temptations. Now that we are in this passage to understand the hour of temptation to mean the fall produced by deception. He himself has instructed us, if we notice the words, by showing that the temptation applies to those who inhabit not heaven but this present earth. Thus speaking of this temptation, he concludes in these words, ' which shall come upon all the world to try them that dwell upon the earth ;' as if he should say, them that seek earthly things, that are disturbed with worldly desires, that subserve to carnal pleasures. In contrast with whom the blessed apostle says of the saints, 'Our conversation is in heaven ;' and again, 'Who has raised us up and made us to sit in heavenly places.' But because this same hour of temptation is foretold as not having yet arrived, or not yet present, but as being yet to come, it is better if we understand by this hour- of temptation more especially the time of Antichrist. For then shall come that temptation or trial which shall search not merely parts of the world but the whole. . . So not inaptly it is said by the Lord before that time 'Then shall there be tribulation such as was not from the beginning of the world to this time, no nor ever shall be.' How this is, do you, O Lord, point out to us; — 'For then shall arise false christs and false prophets, and shall give forth great signs and wonders, so that if it were possible they shall deceive the very elect.' (St. Ambrosius Autpertus) Rabanus Maurus, Haimo, Anselm, Andreas, Arethas, Primasius, all consider this hour of temptation to be applicable either to the times of Antichrist immediately preceding the judgment day, or to the judgment day itself.

3:11 take your crown: Assuredly the Lord would not threaten that the crown of righteousness might be taken away, were it not that, when righteousness departs, the crown must also depart. (St. Cyprian of Carthage)

3:12 He is describing their enjoyment of God forever and their dwelling in good quarters and the bliss, which, he says, they have in the age to come. (Oecumenius) pillar in the temple: He therefore who overcomes will be in the Church as a pillar, for he himself will be made strong, and by his word and example he will sustain others and preserve them in their stability. (Francisco Ribera)





14 And to the angel of the church of Laodicea, write: These things says the Amen, the faithful and true witness, who is the beginning of the creation of God: 15 I know your works, that you are neither cold, nor hot. I would rather you were cold, or hot. 16 But because you are lukewarm, and neither cold, not hot, I will begin to vomit you out of my mouth. 17 Because you say: I am rich, and made wealthy, and have need of nothing: and know not, that you are wretched, and miserable, and poor, and blind, and naked. 18 I counsel you to buy of me gold fire tried, that you may be made rich; and may be clothed in white garments, and that the shame of your nakedness may not appear; and anoint your eyes with eyesalve, that you may see. 19 Such as I love, I rebuke and chastise. Be zealous therefore, and do penance. 20 Behold, I stand at the gate, and knock. If any man shall hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me. 21 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. 22 He that has an ear, let him hear what the Spirit says to the churches.

 
Catechism Cross-reference 3:14 1065
Bible Cross-reference 14: John 14:6. 19: Proverbs 3:12.; Hebrews 12:6.

 
3:14 angel of the church in Laodicea: Some expositors say the angel was St. Sagaris. (Nicholas of Lyra) Or could be St. Archippus who is mentioned in the Constitutions of the Holy Apostles 7.46. says the Amen: Amen, that is, true, or the truth itself. (Rupert of Deutz) faithful and true witness: In this passage, also, the Son may especially be called the Faithful Witness, in his assumed humanity; because for the testimony of the truth he underwent even the death of the flesh. (St. Ambrosius Autpertus) beginning of the creation of God: This concerns the Incarnation, just as the Apostle Paul says, “that the Son might be the firstborn among many brethren. Rom 8:29” (Bulus al-Bushi) or these words may not inaptly be explained in various ways. For the word Beginning is expressed by αρχη which word signifies equally beginning, and headship; and the passage may therefore be rendered ' the headship of the creation of God,' ruling over all the creatures of God as Creator; in which way Aretas also first interpreted it. Still, according to our translation it may be rendered the ' Beginning of the creation of God,' since he is the cause of all creatures and the exemplar after which they are made ; which also is the sense of Arethas. (Francisco Ribera)

3:16 For the one who is cold and not tasted the living faith, will often be in hope of attaining it. But the one has been warmed through baptism in the Spirit and has cooled later through laziness, has cut off for himself the hopes of salvation, having condemned the chosen faith. (St. Andrew of Caesarea) Those who are hot, that is fervent, while by divine preaching they are daily rendered better ; and those who are cold, that is infidels, as whenever Jews or Pagans are converted to Christ by the preaching of the faith, and numbered among the society of holy men. The lukewarm, however, they do not convert, because these despise their words, having grown torpid in security. Hence they cease from exhorting them, and abandon them as unfruitful ground, because they see it is impossible to reform them and bring them to a better state of life. For it is easier to bring any pagan to the Christian faith than to recall such persons from torpor to fervency of spirit. (Haimo of Auxerre)

3:17 Luis of Alcasar says, the Laodicean considered himself to be in the possession of wisdom, and to be in need of no different doctrine; Rabanus Maurus, to be rich in divine knowledge; Nicholas of Lyra, to be in possession of knowledge, of which he boasted falsely; Richard of St. Victor, to be proud of knowledge, preaching, pontifical elevation, Cornelius a Lapide, to be a perfect teacher, as if nothing remained for him to learn. poor, blind, naked: Beautifully does St. Gregory, book 34 Moral, chap, 3., explain these words in the Apocalypse. ' He asserts himself to be rich as it were who is self-extolled by arrogating sanctity to himself; but who is rebuked as being poor, and blind, and naked. Poor, because he possesses not the riches of virtues; blind, because the poverty he experiences he does not see; naked, because he has lost his primitive garment, and what is worse, does not know that he has lost it. (Cornelius a Lapide)

3:18 gold fire tired: Now among the characteristics of refined gold is that it contains no impurity and that it is not dull, but it is a gold that is refined and made pure. By it He means virtuous works, works free from hypocrisy, vainglory, and the desire for worldly rewards. (Bulus al-Bushi) eyesalve: The eyes are anointed that we may see when by the medicament of good works we assist the eye of the intellect in perceiving the clearness of the true light. (Rabanus Maurus)

3:20 This allusion to the Eucharist is conveyed in still more sacred and wonderful language in the following passage, to which I have already referred: "I am the Living Bread which came down from heaven; if any man eat of this Bread, he shall live for ever, and the Bread that I will give is My flesh, which I will give for the life of the world." ... "He that eateth My flesh and drinketh My blood, dwelleth in Me and I in him. Jn 6:51" (John Henry Cardinal Newman)

3:21 By the "throne" is meant the judiciary power which Christ has from the Father: and in this sense He is said "to sit in the Father's throne." But other saints have it from Christ; and in this respect they are said "to sit on Christ's throne"; according to Mt. 19:28: "You also shall sit upon twelve seats, judging the twelve tribes of Israel." (St. Thomas Aquinas)

 

 

 

 

1 angel of the church Sardis God know name 3 penance thief 5 Father angels 7 Philadelphia true David man 9 synagogue Satan Jews lie adore loved 10 temptation 12 temple of my God Jerusalem heaven 14 Laodicea Amen true 17 wealthy 19 zealous penance