Revelation 3

Revelation 3:1

Alcuin of York: And to the angel of the church of Sardis, write: These things saith he, that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast the name of being alive: but thou art dead. Be watchful and strengthen the things that remain, which were ready to die. The Lord has the seven spirits in a different way from the way he has the stars, for he has the sevenfold Spirit as an entity equal to him in the nature of the divinity, while he has the sevenfold Church as an entity subject to him in his power, as a servant. Now if he indicates that this angel, whether in the preachers or in some of his listeners, has the name of being alive through confession of faith alone, but is dead in works, how is it that he adds in order to warn the same, Be watchful, and strengthen the things that remain, which were ready to die? One should know therefore that he shows that he is partly dead through his faults, and partly alive through good works. Now how can someone be partly alive if he is dead, even because of one fault, if not because, if he rises again from sin through penance, he does not even lose, once he is alive, the good things he did when he was dead, because those things are themselves brought back to life with him? This is why he hears, Be watchful, and strengthen the things that remain, which were ready to die, which means, “If you come back to life in that part in which you are dead, you strengthen the other things that are still alive in you, in order that they do not die.” Alternatively, there are many people within the bosom of the Church who, keeping their lives from all fault, are considered alive by men, but are regarded as dead by God because their intention is not right, and these are told, Be watchful, and strengthen the things that remain, which were ready to die, as if they were told, “If you want the framework of your merits to be alive, watch the intention behind your works; pride will be alive.” For I find not thy works full before my God. That is, since the head, which is intention, has lost its vigor, the limbs, which are the merits, are by no means vigorous, full or plump, but they languish, meagre and almost dead. — COMMENTARY ON REVELATION

Alcuin of York: 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? ANSWER: To yourself you do look alive, but if you are not watchful in the correction of the wicked, you shall soon be counted among the dead, because it is no use for leaders to live a good life themselves if they fail to correct others; which is also why Solomon says, Thou shalt not give sleep to thy eyes, neither slumber to thy eyelids. [Variant of Prov. 6:4] — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: We have said before that the “seven stars” are divine angels. The “seven spirits” are either the selfsame angels or they are the energies of the life-giving Spirit. Either way, both are in the hand of Christ, for he governs the former as Lord, and as the Ὁμοούσιος he is the supplier of the Spirit. — COMMENTARY ON THE APOCALYPSE 3:1

Bede: And to the angel of the church in Sardis write. He reproves this angel, that is, the priest, for being less diligent in correcting evils. However, he praises some who walk in white garments, to whom the name of the Sardis stone, indeed precious, is fitting. — Commentary on Revelation

Bede: I know your works, that you have a name that you live, and you are dead. You appear to be alive, but if you do not watch in correcting the wicked, you will be counted among the dead. — Commentary on Revelation

Oecumenius: 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 says that some have descended into the water of the pool [baptism], obviously dead, and have risen alive. — Commentary on Revelation

Shepherd of Hermas: And he said to me, “Do you see this shepherd?” “I see him, sir,” I said. “This,” he answered, “is the angel of punishment. He is one of the righteous angels, but is set over punishment.” — Shepherd of Hermas, Similitude 6

Tertullian: Therefore he has trifled both with his own “spirit,” and with “the angel of the Church,” and with “the power of the Lord,” if he rescinded what by their counsel he had formally pronounced. — On Modesty

Victorinus of Pettau: The fifth class, company, or association of saints, sets forth men who are careless, and who are carrying on in the world other transactions than those which they ought-Christians only in name. And therefore He exhorts them that by any means they should be turned away from negligence, and be saved; and to this effect He says:-

“Be watchful, and strengthen the other things which were ready to die; for I have not found thy works perfect before God.” For it is not enough for a tree to live and to have no fruit, even as it is not enough to be called a Christian and to confess Christ, but not to have Himself in our work, that is, not to do His precepts. — Commentary on the Apocalypse of the Blessed John

Revelation 3:2

Alcuin of York: 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. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: “I will come like a thief.” This is reasonably written. For neither the death of any individual nor the common consummation is known to anyone. To those who are prepared, it will be the cessation of toil; however, to those who are unprepared, like a “thief” he will bring on spiritual death. — COMMENTARY ON THE APOCALYPSE 3:3

Apringius of Beja: 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. And so he urges them, “Remember what you received and heard, and repent.” He wishes that they remember the apostolic doctrine, and he warns them to preserve that which they received at the beginning of their faith and to repent of their past sins. And so he threatens whomever does not do this, “If you will not be vigilant, I will come like a thief, and you will not know at what hour I will come upon you.” The judgment of God will be sudden, and no one knows the secret hour when he intends to come. — TRACTATE ON THE APOCALYPSE 3:2-3

Bede: For I have not found your works perfect before my God. The works of a ruler are not perfect before God if he does not strive to rouse others, even if he seems blameless to men. — Commentary on Revelation

Oecumenius: 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. — Commentary on Revelation

Pseudo-Clement: 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. Thus also did Christ desire to save the things which were perishing, [Matthew 18:11] and has saved many by coming and calling us when hastening to destruction. — Second Epistle To The Corinthians (Pseudo-Clement)

Tertullian: 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 would not utter comminations to one unrepentant if He did not forgive the repentant. — On Repentance

Revelation 3:3

Alcuin of York: 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. 6:23] If then thou shalt not watch, I will come to thee as a thief, and thou shalt not know when I will come. To watch is to rise from the sleep of sin to justice through the tears of repentance. The comparison with a thief that is introduced here is a fit one, since when a thief arrives unexpectedly, he massacres everyone he finds asleep and plunders their possessions: so does the heavenly judge kill the unrepentant with a sentence of punishment when he comes to them unexpectedly, and destroy their actions like a very strong robber. — COMMENTARY ON REVELATION

Bede: 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. — Commentary on Revelation

Oecumenius: 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) — Commentary on Revelation

Revelation 3:4

Alcuin of York: But I have a few names in Sardis, who have not defiled their garments: and they shall walk with me in white, because they are worthy. Those who do not stain their garments with filth are those who commit no deadly sin after the sacrament of baptism; but since they are rare, it is first said a few names. Where then, Lord, shall they walk with you to? Where from, and where to, if not from you into you? For they walk with you every day, because they follow and observe the footprints of your Passion. You lead the way by giving examples, and they follow by imitating those examples. By worthy he means either “clean” or “wholly deserving my esteem.” Now should those who defile their lives after baptism lose hope? No. Let them therefore run to the blood of the Lamb, not so that they may be wetted in it by the water of baptism again, but that they may be washed from the stains of their sins by a fountain of tears; whence there soon follows: — COMMENTARY ON REVELATION

Apringius of Beja: Everyone who is not soiled with the filth of sin walks with the Lord in white, and he is made worthy so that he might follow the footsteps of the Lamb. — TRACTATE ON THE APOCALYPSE 3:4

Bede: But you have a few names in Sardis who have not defiled their garments. He did not say a few people, but a few names. For he calls his own sheep by name; he knows Moses by name, and he writes the names of his saints in heaven. — Commentary on Revelation

Oecumenius: 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. — Commentary on Revelation

Tertullian: Thus in the Revelation of John it is said: “These are they which have not defiled their clothes with women,” -indicating, of course, virgins, and such as have become “eunuchs for the kingdom of heaven’s sake. — On the Resurrection of the Flesh

Revelation 3:5

Alcuin of York: 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. This can also apply to the unfaithful, who are exhorted to overcome, that is to believe in Christ; because this is the victory which overcometh the world, our faith. [1 John 5:4] And I will not blot out his name out of the book of life. A great question arises for us in this place: for these words seem to mean that the name of the one who does not overcome is blotted out from the book, while it is well-known that only the elect are kept in heaven’s book, written there by the pen of blessed predestination. Then it remains for us to understand the names of the reprobates being blotted out from the book of life as a way of speaking, usual in the sacred Scripture, meaning that, due to reprobation, they are not written at all; in the same way as Pharaoh’s heart is said to be hardened by the Lord. [Ex. 4:21; 7:3, 13, 22; 8:19; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8] As for this book, it is a kind of divine force which predestined before the ages a certain and determined number of elect to be in glory in the future. So we should take what is said about the victor, I will not blot out his name out of the book of life, as if he were saying, “The one who I know will be victorious, I am already keeping his name written in heaven.” And I will confess his name before my Father and his angels. What does it mean for the Son of God to confess the victor’s name before the Father and the angels, if not to show that he who has overcome is united to him by his good works? Which will happen principally when he says to the elect, Come, ye blessed of my Father, etc. [Matt. 25:34] — COMMENTARY ON REVELATION

Bede: 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. — Commentary on Revelation

Oecumenius: 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) — Commentary on Revelation

Tertullian: 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 unwedded flesh. In the Gospel even, “the wedding garment” may be regarded as the sanctity of the flesh. And so, when Isaiah tells us what sort of “fast the Lord has chosen,” he adds a statement about the reward of good works. He says, “Then shall your light break forth as the morning, and your garments shall speedily arise,” where he has not thought of cloaks or clothing, but means the rising of flesh, of which he declared the resurrection, after its fall in death. — ON THE RESURRECTION OF THE FLESH 27

Tertullian: Therefore they shall be “clothed in white raiment,” that is, in the bright beauty of the unwedded flesh. — On the Resurrection of the Flesh

Revelation 3:7

Alcuin of York: And to the angel of the church of Philadelphia, write: These things saith the Holy One and the true one, he that hath the key of David; he that openeth, and no man shutteth; shutteth, and no man openeth: Behold, I have given before thee a door opened, which no man can shut. The Lord is called the Holy One and the True One as if he were the only one, because compared to him no one is holy or truthful. It is indeed written, No one is clean from filth, [Variant of Job 14:4, very close to the LXX version.] as well as, Every man is a liar. [Ps. 115:11] We take the key of David to mean our Redeemer’s incarnation, which he got from the seed of David. The door, which the same key opens and shuts, is Christ himself, according to this: I am the door, etc. [John 10:9] For he is called the key and the door in the same way as in the Gospel he is called the shepherd as well as both the porter and the door. [Ibid.1-5] So the open door is Christ born according to the flesh, having suffered, and resurrected on the third day; the door however is not open to the incredulous, but to believers. The Jews were trying to shut this door when they scourged the apostles and charged them that they should not speak in the name of Jesus; [Acts 5:40] but since when he opens, no man shuts, they replied immediately, We cannot but speak the things which we have heard. [Acts 4:17-20] As this door was shut to the Asians, the apostles tried to open it; but since when he shuts, no man opens, the spirit of Jesus stopped them. [Acts 16:7] The open door may also be taken to mean the Scripture, through which we come in towards Christ with the steps of faith. So he opens the door with the key of David, and no man shuts, because no one is able, with any veil of the Jews, to cast a shadow in the elect’s hearts over the words of the sacred Scripture, which he made his elect understand spiritually by the grace of his incarnation. On the other hand, he shuts it for the unbelieving Jews, and it cannot be opened by anyone. This too can be analyzed symbolically: because thou hast a little strength, and hast kept my word, and hast not denied my name. Here it is no small question that arises: how can someone have only a little strength if they keep the word of God and do not deny his name? We should know therefore that it was said according to the estimation of human weakness, because, while the elect are capable of many things through Christ, they presume that they are capable of little. Indeed Thou hast a little strength is said as if it were said “Thou thinkest that thou hast a little strength.” — COMMENTARY ON REVELATION

Andreas of Caesarea: 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. Since in some of the copies there is written “hades” instead of “David,” through the image of the “key of hades” the authority of life and death is ascribed to Christ. — COMMENTARY ON THE APOCALYPSE 3:7

Bede: And to the angel of the church in Philadelphia write. Philadelphia is interpreted as brotherly love, which is promised the open door of the kingdom and to be loved by the Lord. — Commentary on Revelation

Bede: These things says the holy one, the true one, who has the key of David. That is, the royal authority, whether born from the lineage of David or because the prophecy of David was revealed through the dispensation of Christ. — Commentary on Revelation

Bede: Who opens and no one shuts, etc. The secrets of the divine law are revealed to the faithful by the power of Christ alone and are closed to the unfaithful. — Commentary on Revelation

Gregory of Neocaesarea: 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. And this principle is expressed indeed in the holy Scriptures themselves when it is said that only he who shuts opens, and no other one whatever; and what is shut is opened when that word of inspiration explains mysteries. — ORATION AND PANEGYRIC ADDRESSED TO ORIGEN 15

Oecumenius: 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 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 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. — Commentary on Revelation

Primasius of Hadrumetum: The secrets of the divine law are disclosed to the faithful by the power of Christ alone, and they are closed to the unbelievers. However, when he loosens, no one shuts, and when he binds, no one loosens. — COMMENTARY ON THE APOCALYPSE 3:7

Ticonius: “Who has the key of David,” that is, royal authority. He says “the key of David” either because Christ was born from his family or because David himself foretold many things concerning Christ. Through the dispensation of Christ, as though by a key, the secrets of the law and of the prophets and of the psalms were made manifest. Christ himself attests to this when he says, “Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.” — COMMENTARY ON THE APOCALYPSE 3:7

Ticonius: “Who opens and no one shall shut, who shuts and no one opens.” It is evident that Christ opens [the door] to those who knock, but to hypocrites who knock and say, “Lord, Lord open to us,” he closes the door of life and says to them, “I do not know from where you come; I never knew you, you evildoers.” — COMMENTARY ON THE APOCALYPSE 3:7

Victorinus of Pettau: 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. Therefore He says to them:-

“I have set before thee an open door, because thou hast kept the word of my patience.” In such little strength.

“And I will keep thee from the hour of temptation.” That they may know His glory to be of this kind, that they are not indeed permitted to be given over to temptation.

“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. — Commentary on the Apocalypse of the Blessed John

Revelation 3:8

Bede: Behold, I have set before you an open door, etc. The door of heavenly knowledge, which Christ has opened to his Church, is never shut by any force or effort. — Commentary on Revelation

Bede: Because you have a little strength, etc. He shows the reason that this church deserves these gifts, because it does not trust in its own strength but in the grace of Christ the King. It is the praise of the protecting God and the devotion of the Church that the door of victory is opened to one of little faith, and that little strength is strengthened by faith. — Commentary on Revelation

Oecumenius: 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 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) — Commentary on Revelation

Primasius of Hadrumetum: 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. — COMMENTARY ON THE APOCALYPSE 3:8

Ticonius: He had said before, “who opens and no one shuts,” lest anyone say that the door of the church, which God opens in the whole world, can be closed by anyone in some part of the world. — COMMENTARY ON THE APOCALYPSE 3:8

Ticonius: The door, which Christ opened, he then began to reveal to the church when he opened the mind of his disciples so that they might understand the Scriptures. This door is never shut, by the power or the effort of anyone, which is already opened to those who preach to the whole world. For this reason the apostle says, “A wide door has opened for us in the Lord, and there are many adversaries.” — COMMENTARY ON THE APOCALYPSE 3:8

Revelation 3:9

Alcuin of York: 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. 11:25-26] Now they say they are Jews, but are not, because they have lost on the inside spiritually the name they bear on the outside literally; for the expression of the name of Jews is the confession of Christ. However, when Elijah and Enoch are preaching, they will come to adore before the Church’s feet, because they will venerate it by following the examples of its action. — COMMENTARY ON REVELATION

Bede: 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. — Commentary on Revelation

Ticonius: “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 synagogue of the Jews, as we find recorded in the Acts of the Apostles.… He said to the second angel, “You have the slander of those who say that they are Jews and are not.” Nevertheless, he did not promise that there would be some who would come from them, that is, [fall] at the feet of the body of Christ. We believe that this will happen everywhere, since God will command his church to be gathered from the whole world. Therefore, to the sixth angel, that is the one before the last, he promised what he had indicated to the others without any promise. And so he foretells to the sixth angel what will happen before the final end, that the unbelieving will come as suppliants to the church of God. — COMMENTARY ON THE APOCALYPSE 3:9

Revelation 3:10

Alcuin of York: 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. [Luke 21:19] As for what follows, I will also keep thee from the hour of the temptation, which shall come upon the whole world to try them that dwell upon the earth, it should be taken as referring to the times of the Antichrist, under whom there will be so great a tribulation as has never been from the beginning of the world. [Matt. 24:21] For bodily wounds will be hard, but more grievous will be the miracles of the enemies. But the saints will be preserved from the trial of deception, because they will not be provoked to the negation of Christ. — COMMENTARY ON REVELATION

Andreas of Caesarea: By the “hour of trial” he speaks either of the persecution against the Christians which occurred almost immediately by those who ruled Rome at that time, from which he promised that the church would be freed, or he speaks of the universal coming of the antichrist against the faithful at the end of time. From this coming he pledges to free those who are zealous, for they will beforehand be seized upward by a departure from there, lest they be tempted beyond what they are able [to endure]. — COMMENTARY ON THE APOCALYPSE 3:10-11

Bede: Because you have kept my word of patience, etc. Because you have kept my example in enduring adversities, I will in turn keep you from imminent tribulations; not indeed that you will not be tempted, but that you will not be overcome by adversities. And although the Church is always exercised by adversities, here the hour of temptation and the humiliation of the Jews under the time of Antichrist can be signified, so that as in the following in the sixth order often, so also here in the sixth angel the final persecution is designated. In which indeed the evil Jews, deceiving and being deceived, but others, by the teachings of the great prophet Elijah, understanding the law spiritually and incorporated into the members of the Church, are believed to be strongly victorious over the enemy. — Commentary on Revelation

Oecumenius: 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. It was during this time that the divine evangelist was condemned to live on Patmos, a small and deserted island. — Commentary on Revelation

Tertullian: " 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. — Scorpiace

Ticonius: Although the church is constantly put to the test by both internal and external conflict, and either individuals partially or the whole generally are attacked by various temptations, yet the hour of temptation may also refer to the time of the antichrist who will come in the future. From this hour Christ the Lord promises that he will free every church that remains firm in his [commandments], so that the temptation to ruin might be recognized to be a deception. — COMMENTARY ON THE APOCALYPSE 3:10

Revelation 3:11

Alcuin of York: 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. In this phrase we see that the certain and determined number of the elect is embraced, and we contemplate with an absolutely amazing thought the fact that no one can be added to or subtracted from it. — COMMENTARY ON REVELATION

Augustine of Hippo: I have said all this about those who have been predestined to the kingdom of God, whose number is so fixed that not one can be added to it or taken from it. I have not been speaking of those who, although he had declared and spoken, have been called but not chosen, because they were not called according to his purpose. The fact that the number of the elect is fixed, not to be increased or diminished, is suggested even by John the Baptist, where he says, “Bring forth therefore fruit befitting repentance. And do not think to say to yourselves, ‘We have Abraham for our father.’ For I say to you that God is able out of these stones to raise up children to Abraham.” The words show that those who do not bring forth fruit are to be cut off, in such a way, however, that the number [of children] promised to Abraham will not fall short. However, it is more openly declared in the Apocalypse: “Hold fast what you have, that no one receive your crown.” For if another is not to receive a crown, unless someone first lose it, the number is fixed. — ADMONITION AND GRACE 13.39

Bede: Behold, I come quickly. Hold fast what you have, etc. Lest you grow weary in enduring. For I will quickly help, lest perhaps, if you fail, another receives the reward decreed for you. Thus, the number of saints, which is fixed with God, cannot be shortened by the treachery of growing tares. If indeed a crown is given to another when lost, the place of him who lost what he held is not vacant. — Commentary on Revelation

Oecumenius: 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. — Commentary on Revelation

Revelation 3:12

Alcuin of York: He that shall overcome, I will make him a pillar in the temple of my God. God’s temple is the Church, according to this: The temple of God is holy, which you are. [1 Cor. 3:17] Since not only the preachers, but also the good listeners triumph over the old enemy, and in this verse everyone who overcomes is said to become a pillar in God’s temple, we are forced to confess that a pillar is the same as the temple, that is the universal Church. In what follows, and he shall go out no more, it is openly shown that the Church, in the younger brother, had once passed from the unity of faith and work it kept in the prophets under the law to the error of perfidy and perverse work; but it was recovered through the killing of the fatted calf. [Luke 15:11-31] Alternatively, all of us, Jews as well as Gentiles, went out in Adam; but after we have been brought in victorious to the second Adam, we are made into a pillar of God’s temple, because, overcoming the temptations of the old enemy through the blood of that same Mediator of ours, we are established in the heavenly glory of the saints by that steadfastness in the commandments which we are demonstrated to have lost in the first Adam. But we shall never go out again, because no incitements of the enemy shall tear us away from that common happiness of the heavenly fatherland. Note also that he says he has a God as he speaks according to his humanity. And I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name. He that hath ears, let him hear what the Spirit saith to the churches. The name of the Father being written on the one who overcomes means that he becomes his Son by adoption of the Spirit. Indeed, with what pen is it written, if not with the grace of the Spirit of both? Whence the apostle: The Spirit himself giveth testimony to our spirit, that we are the sons of God. [Rom. 8:16] As for Jerusalem, it translates to “sight of peace.” It is said to come down out of heaven from God because the Church of the elect, which directs its course towards the sight of heavenly peace with the steps of love, went down, as it was predestined to, into the womb of the Virgin together with the Lord, whose body it is; or it is because its number increases every day through heavenly grace. It is called new because, through baptism and love, it is stripped of the oldness of the earthly man and clothed in heavenly newness; whence this: The old things are passed away, and behold all things are made new. [2 Cor. 5:17] So the name of Jerusalem is written on the victor when he joins the number of the saints. As for where we get all this from, it is revealed when it is added and my new name (implying I will write) namely the one that was given in time to the same Mediator, that is “Christ.” This is where our dignity and high position comes from, this is the cause of our being called sons of God, New Jerusalem, and Christians. Therefore, where we hear the sum of all salvation, let us at last put a due end to this book. — COMMENTARY ON REVELATION

Apringius of Beja: [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 is that city which descends out of heaven from God, so that the saints might dwell and repose within it “And my new name.” In God nothing is old, because he does grow old with age. But the name of the Lord is always new, always fresh. And if any is named by this name, having been changed by the eternal power, he will obtain eternal life. — TRACTATE ON THE APOCALYPSE 3:12

Bede: He who overcomes, I will make him a pillar in the temple of my God, etc. He who overcomes adversities for my sake will gloriously fear no further loss of adversity in the temple of the Church. These pillars, that is, holy men, now strengthen the Church by supporting it, then will adorn it by standing out, just as those two in the doors of Solomon’s temple. — Commentary on Revelation

Bede: And I will write on him the name of my God. Because indeed by adoption we are called sons of God. — Commentary on Revelation

Bede: And the name of the city of my God, the New Jerusalem. He will be associated with the unity of the Church, which by heavenly grace is regenerated into a new life. — Commentary on Revelation

Bede: And my new name. This is the Christian name, not because it is new to the Son of God, who had this glory before the world was made, but new to the Son of Man who was dead and has risen, and sits at the right hand of God. — Commentary on Revelation

Oecumenius: 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.

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, and thus to weave our salvation? To Him be glory forever and ever. — Commentary on Revelation

Ticonius: “And he shall never go out of it.” The nations went out from God, and they gave to idols that worship which they owed to God alone. But “all the families of the nations will remember and turn to the Lord and shall worship before him.” This refers to those whom he foretold would come “from the synagogue of Satan.” For having broken the bond of charity, the schismatics have gone out of the house of God. They are those who have separated themselves from the body of the whole church which is throughout the world and who vainly glory in themselves and firmly believe that they are the whole church, even though they themselves are not everywhere. For when he says that “he shall never go out of it,” he shows that at the end of time there will be a struggle. For it will happen that after unity there will be a final struggle in which there will be another separation. And wherever anyone will have been freed, he shall certainly not go out, and he shall remain in the house, not as a slave but as a son. And therefore God allowed those who were saved from the flood in the ark to go out, because until that time there was still time for returning from one’s sins. However, at the end of time it will not be allowed one any longer to come out, for whoever at that time will go out, will have not occasion for repentance. — COMMENTARY ON THE APOCALYPSE 3:12

Ticonius: “And I will write on him the name of my God.” That is, we are signed with the name of Christian. “And the name of the city of the new Jerusalem which comes down from my God out of heaven.” The name of the church that daily comes down from God out of heaven, that is, from the church that is reborn by the Lord. He speaks of it as new because of the newness of the Son of man who is the new Jerusalem.… “Indeed, the name which is above every name.” However, this name is not new because it refers to the Son of God, who existed before the world and possessed this glory with the Father. Rather, this name is new in regard to the Son of man who died and on the third day rose again and, ascending to the heavens, sits at the right hand of the Father. For it is the Son of man who said “my new name,” whom [John] saw “in the midst of the seven lampstands.” This Son of man is God “at whose name every knee bows, in heaven and on earth and under the earth.” — COMMENTARY ON THE APOCALYPSE 3:12

Revelation 3:14

Alcuin of York: 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. [John 14:6] Although the Lord has many faithful and true witnesses, it is appropriate for him to be called the faithful and true one as if he were the only one, because compared to him no one is faithful and truthful: for he is faithful, truthful, and good by nature, whereas we are so because he shares those qualities with us. As for how it is that the Son alone is called the witness when there are three that give testimony, [1 John 5:7] it has already been explained in the first book. Finally, the Son is called the beginning of the creation of God because it is from him that all things have got the beginning of existence; for, as it is written, All things were made by him. [John 1:3] — COMMENTARY ON REVELATION

Bede: And to the angel of the church in Laodicea write. Laodicea is called the beloved tribe of the Lord, or they were in the vomit. For there were those to whom he would say: I will begin to spew you out of my mouth. And to others he says: I rebuke and chasten those whom I love. From the Greek, it is interpreted as the just people. — Commentary on Revelation

Bede: These things says the Amen, the faithful and true witness, etc. Amen is truly or faithfully interpreted. Therefore, Christ, who is in the essence of divinity the truth, reminds us that he is made the beginning of the creation of God through the mystery of the Incarnation, so that through these things he conforms the Church to endure sufferings. — Commentary on Revelation

Commodian: The winds assemble into lightnings, the heavenly wrath rages; and wherever the wicked man flees, he is seized upon by this fire. There will be no succour nor ship of he sea. Amen [Rev. 3:14] flames on the nations, and the Medes and Parthians burn for a thousand years, as the hidden words of John declare. For then after a thousand years they are delivered over to Gehenna; and he whose work they were, with them are burnt up. — On Christian Discipline, XLIII

Hippolytus of Rome: 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. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus…. And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen. — Hippolytus Refutation of All Heresies Book V

Oecumenius: 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 (2 Corinthians 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 of the Christ-fighting 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.

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 body of the Lord, which Gregory 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 of the creation of God? Nothing other than the ruler of God’s creation, and He who holds the principle over all things. Since the Father has made all things through the Son, it is fitting that the Creator of all and Maker, who brought all things into being from non-being, should rule over those born of Him. — Commentary on Revelation

Primasius of Hadrumetum: “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.’ ” For he truly is, who is always the same. — COMMENTARY ON THE APOCALYPSE 3:14

Primasius of Hadrumetum: Since in the person of the one Christ humanity is said to have been assumed, he says, “who is the beginning of the creation of God.” It is appropriate to regard the Lord Christ as the beginning of God’s creation because of the mystery of the incarnation. From his person we read, “The Lord created me as a beginning of his ways.” And the apostle said, “Since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest,” and following. For he himself is the Way, who is the fatherland, he himself the Author of faith, who is also its fulfiller, he himself both alpha and omega, he himself the beginning whom no ones precedes, he himself the end whom no one succeeds as ruler. — COMMENTARY ON THE APOCALYPSE 3:14

Victorinus of Pettau: 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 learning, but ceasing from its labour. And thus He says:-

“That they are neither cold nor hot.” That is, neither unbelieving nor believing, for they are all things to all men. And because he who is neither cold nor hot, but lukewarm, gives nausea, He says:-

“I will vomit thee out of My mouth.” Although nausea is hateful, still it hurts no one; so also is it with men of this kind when they have been cast forth. But because there is time of repentance, He says:-

“I persuade thee to buy of Me gold tried in the fire.” That is, that in whatever manner you can, you should suffer for the Lord’s name tribulations and passions.

“And anoint thine eyes with eye-salve.” That what you gladly know by the Scripture, you should strive also to do the work of the same. And because, if in these ways men return out of great destruction to great repentance, they are not only useful to themselves, but they are able also to be of advantage to many, He promised them no small reward,-to sit, namely, on the throne of judgment. — Commentary on the Apocalypse of the Blessed John

Revelation 3:15

Alcuin of York: 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. 14:13] binds them with his ice. On the other hand, the hot ones are those whose hearts the South wind, that is the Holy Spirit, comes to and touches with the heat of faith, so that, the hardness of incredulity being softened and the cold of error being lost, they emanate the heat of good works. Both someone cold and someone hot often become lukewarm: someone cold becomes lukewarm when they turn away from the cold of iniquity but do not pass to the perfect heat of justice, and someone hot becomes lukewarm if they come down from the heat of justice to the inactivity of sluggishness. Then, we have all learned from experience that something cold or hot easily passes into our body, but something lukewarm provokes nausea and is thrown right out of the mouth. So can teachers more easily attract an unfaithful person to faith or a perverted Christian to fervor for good work, than they can a lukewarm person; and so they forsake him, as a farmer leaves an unfruitful land and cultivates the one from which he has already plucked out the thorns and which is fruitful, or the one which, albeit still full of thorns, seems to promise it will be fruitful. — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: What is meant by what he says to the angel of Laodicea, I know thy works, that thou art neither cold, nor hot? ANSWER: You are neither ardent in faith nor completely unfaithful. If you were still unfaithful, there would be some hope left for you to convert; but now, since you know the Lord’s will and do not do it, you are thrown out of the inside of my Church. (3:19) THERE FOLLOWS: Such as I love, I rebuke and chastise. ANSWER: Do not shrink from suffering adversity, since it is a specific sign of being loved by the Lord. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: Just as that which is lukewarm induces vomiting in those who take it in, so also, he says, I will vomit you out through the word of my mouth into eternal destruction, as though you were rotten food. For mixing together the seed of the divine word with the thistles of wealth, you have become unaware of your poverty in spiritual matters and of the blindness of your spiritual eyes and of your nakedness in good works. — COMMENTARY ON THE APOCALYPSE 3:16-17

Bede: I know your works, that you are neither cold nor hot, etc. You are neither fervent in faith nor entirely unfaithful. If you were still unfaithful, the hope of conversion would still remain for you; but now, because you do not do the will of the Lord that you have known, you will be cast out from the bowels of my Church. — Commentary on Revelation

Caesarius of Arles: Let us not only beware of serious sins, as I suggested above, but let us also spurn small daily acts of negligence as the poison of the devil. There are some people who are weakened by excessive unconcern after their religious profession, because they seem to have left the world. In such people is fulfilled that sentence of our Lord in which it is said, “How I wish you were one or the other—hot or cold! But because you are lukewarm, I will spew you out of my mouth!” What does it mean that he said, How I wish you were one or the other—hot or cold? This means that it would have been better for you to have remained cold in the world or to be fervent in the monastery. Now because you have withdrawn from the world and still have refused to acquire spiritual warmth because of your carelessness, you have become lukewarm and will be vomited from the Lord’s mouth, scarcely ever to be recovered again. For this reason, dearest brothers, with God’s help carefully listen to the sentence of sacred Scripture, in which it is said, “With closest custody guard your heart.” There should be rejoicing over the monk who has come to the monastery and, in a meek and humble spirit, wills to practice meekness, obedience and patience. — SERMON 235.4, TO MONKS

Oecumenius: 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. — Commentary on Revelation

Primasius of Hadrumetum: 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. They are therefore [considered] as poor, said to be neither cold nor hot, for they abound in riches which they use tepidly and so become sluggish, and by not sharing those riches with the needy are rightly regarded as lacking in the desire for good works. But this passage may also refer to those persons who interpret the Scriptures in private while outside it is not known whether they are faithful and being confident in their literary knowledge, they are found to be empty of works.… Now they may purchase gold for themselves, of which he says, “Receive wisdom as gold and knowledge like chosen silver.” And, should they be able to derive something from the sources of the divine Scriptures, as though illumined by the light of wisdom; they might perfect it by works themselves, either the former enkindled by the depths of piety through the largess of their wealth, or the latter informed spiritually through their knowledge of the Scriptures. — COMMENTARY ON THE APOCALYPSE 3:15-16

Salvian the Presbyter: They learn good and do evil who, it is written, confess God by words and deny him by deeds. They, as the apostle says, repose in the law and know its intent and approve of those things that are the more profitable. They have the form of knowledge and of truth in the law. They preach that they must not steal, yet they do steal. They read that they must not commit adultery, yet they commit it. They glory in the law, yet by transgression of the law they dishonor God. Therefore, for this very reason, Christians are worse because they should be better. They do not practice what they preach, and they struggle against their faith by their morals. All the more blameworthy is evil which the label of goodness accuses, and the holy name is the crime of an unholy person. Hence, the Savior also said in the Apocalypse to the lukewarm Christian: “Would that you were cold or hot. But now because you are lukewarm, I will begin to vomit you out of my mouth.” — THE GOVERNANCE OF GOD 4.19

Revelation 3:16

Oecumenius: 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)

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.

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 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? — Commentary on Revelation

Revelation 3:17

Alcuin of York: 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. Whoever boasts of being rich on account of the confession of the right faith, if he does not cease to do evil, is not rich, but poor; and any one of the lukewarm, since he does not understand this, can rightly be blamed by the Lord as wretched, miserable, poor, naked, and blind: wretched, because he is deceiving himself; miserable, because he does not realize he is fooling himself; poor and naked, because he is void of true virtues; but in an even worse manner because he is not even conscious of it, whence he is also deservedly called blind. But since divine kindness calls some of the lukewarm to the heat of justice, it is suitably said after that: — COMMENTARY ON REVELATION

Andreas of Caesarea: If you wish to be rich, he says, with a zealous intent and a willing heart obtain from me, who makes rich, gold that has been purified in fire, namely, the word of teaching that is made brilliant in the fire of temptations. And through this you will have in your heart a treasure that is secure, and you will wear the bright stole of virtue, through which the nakedness, which has come to you by sin, will be clothed. The salve is certainly poverty. For, if “gifts make blind the eyes of those who see,” then certainly that which is incorruptible will open them. — COMMENTARY ON THE APOCALYPSE 3:18

Bede: Because you say, “I am rich and increased with goods,” etc. Content with faith alone, you falsely claim the riches of righteousness for yourself, but if you truly desire to be rich, buy the fervor of charity tested in the flame of tribulations, having left everything, and anoint the eyes of your mind not with the stibium of deceptive boastfulness but with the eye salve of divine knowledge. To anoint the eyes with eye salve is to merit the understanding of the holy Scriptures through the execution of good works. — Commentary on Revelation

Caesarius of Arles: By the doing of alms and by standing firm in good works you might yourself be made gold. That is, that you might receive understanding from God and through your good behavior you might merit to suffer martyrdom. — EXPOSITION OF THE APOCALYPSE 3:18, HOMILY 3

Cyprian: You are mistaken and are deceived, whosoever you are, that you think yourself rich in this world. Listen to the voice of your Lord in the Apocalypse, rebuking people of your stamp with righteous reproaches: “You say,” says he, “I am rich, and increased with goods, and have need of nothing, and do not know that you are wretched, and miserable, poor, blind and naked. I counsel you to buy gold from me tried in the fire, that you may be rich. And buy from me white clothing, that you may be clothed, and that the shame of your nakedness may not appear in you. Anoint your eyes with eye salve, that you may see.” You therefore, who are rich and wealthy, buy from Christ gold tried by fire. Then you may be pure gold, with your filth burned out as if by fire. Buy for yourself white raiment, that you who had been naked according to Adam, and were before frightful and tasteless, may be clothed with the white garment of Christ. You who are a wealthy and rich matron in Christ’s church, anoint your eyes, not with the eyewash of the devil but with Christ’s eye salve, that you may be able to attain to see God, by deserving well of God, both by good works and character. — Treatise VIII. On Works and Alms 14

Cyprian: You are mistaken, and are deceived, whosoever you are, that think yourself rich in this world. Listen to the voice of your Lord in the Apocalypse, rebuking men of your stamp with righteous reproaches: “Thou sayest,” says He, “I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness may not appear in thee; and anoint thine eyes with eye-salve, that thou mayest see.” You therefore, who are rich and wealthy, buy for yourself of Christ gold tried by fire; that you may be pure gold, with your filth burnt out as if by fire, if you are purged by almsgiving and righteous works. Buy for yourself white raiment, that you who had been naked according to Adam, and were before frightful and unseemly, may be clothed with the white garment of Christ. And you who are a wealthy and rich matron in Christ’s Church, anoint your eyes, not with the collyrium of the devil, but with Christ’s eye-salve, that you may be able to attain to see God, by deserving well of God, both by good works and character. — Treatise VIII On Works and Alms

Oecumenius: He says you hope in uncertain wealth (1 Tim. 6:17), and you have suffocated the gift of grace 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. — Commentary on Revelation

Primasius of Hadrumetum: 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 that the heart be directed toward the divine testimonies. For “the commandment of the Lord is clear, enlightening the eyes.” — COMMENTARY ON THE APOCALYPSE 3:18

Tertullian: 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 would not utter comminations to one unrepentant if He did not forgive the repentant. — On Repentance

Revelation 3:18

Alcuin of York: I counsel thee to buy gold fire-tried, that thou mayest be made rich. Gold in this passage is taken to mean God’s wisdom incarnate, concerning which it is said elsewhere, Take wisdom as gold. [Variant of Prov. 16:16] It is right for this gold to be called fire-tried, because our Redeemer was tested by the fire of the Passion. The meaning is: If you want to be rich in virtues, take me as an example, so that you too may become gold melted by fire. Now what price shall a poor person give for this gold but a pious state of mind in his prayer? To him it is said in addition: and mayest be clothed in white garments, that the shame of thy nakedness may not appear. Someone is clothed in white garments to cover the shame of their nakedness when they buy gold fire-tried, convert to a new life to avoid the shame of lukewarmness, and deserve, thanks to their imitation of him, to be connected with the new and heavenly man. And anoint thy eyes with eye salve, that thou mayest see. As if it were saying: Apply the divine commandments to your blind mind, so that you may see the nakedness in virtues you are suffering from and hurry to cover it. Indeed, if the divine commandments were not eye salve, the Psalmist would not say, The commandment of the Lord is lightsome, enlightening the eyes. [Ps. 18:9] Eye salve, which is made from earth and removes the dust of the earth from the eyes, may represent the temporal poverty our Redeemer assumed for us. Therefore let him who has his eyes blinded with dust put eye salve on them to recover sight, that is, let him who gets lost due to earthly pleasures bring back to his mind his Redeemer’s temporal poverty, so that he may contemplate with his inward eyes the future rewards of the saints. — COMMENTARY ON REVELATION

Oecumenius: 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) — Commentary on Revelation

Tertullian: 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. — On Monogamy

Revelation 3:19

Alcuin of York: 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.” — COMMENTARY ON REVELATION

Bede: Those whom I love, I rebuke and chasten. Do not refuse to suffer adversities, since this is a special sign of being loved by the Lord. — Commentary on Revelation

Bede: Be zealous therefore, and repent. He shows that there were those there who should have been emulated and followed. — Commentary on Revelation

Caesarius of Arles: 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. Their iniquity has come forth, as it were from fatness.” They are not scourged at all in this world, because they are reserved for eternal punishment due to the excessive number of their sins. They cannot be punished in this short time, for they require endless torture. Now, our Lord and God, who withholds punishment of these people in his justice, does not cease to exercise his children with diverse tribulations, as we read: “God scourges every son whom he receives,” and, “those whom I love I rebuke and chastise.” If he scourges every son he receives, then if he does not chastise a person, he does not accept him. If he chastises all whom he loves, he does not love a person if he does not chastise him. The power of God does not effect this, but the wickedness of people merits to suffer it, according to what is written: “He who is filthy, let him be filthy still. He who is just, let him be just still.” — SERMON 5.3

Cyprian: He who consoles the sinner with flattering blandishments furnishes the means for sinning and does not check transgressions but nourishes them. But he who rebukes at the same time that he instructs with firmer counsels urges a brother on to salvation. “Whom I love,” says the Lord, “I rebuke and chastise.” Thus also ought the priest of the Lord not to deceive by pretended submissions but to provide salutary remedies. A physician is unskilled who handles the swelling folds of wounds with a sparing hand and increases the poison inclosed within the deep recesses of the vital organs as he cares for it. The wound must be opened and cut and treated by a sterner remedy by cutting out the corrupting parts. Although the sick man, impatient by reason of his pain, cries out, shrieks and complains, he will give thanks afterwards, when he has experienced good health. — Treatise III. On the Lapsed 14

Fulgentius of Ruspe: The kindness of God leads us to penance. He afflicts us with trials, he corrects us with infirmities, teaches us with cares, so that we who have sinned in the health of the body may learn to abstain from sins in infirmity. We who scorned the mercy of God in frivolity, corrected by the lash of sadness should fear his justice. Thus it comes about that we who by abusing health have begotten infirmity for ourselves, through that infirmity may again procure the benefits of health. And we who through frivolity have fallen into trials, through these trials may regain happiness. Holy Scripture bears witness that God’s love for us is shown more by the lash and correction. For it says, “My child, do not despise the Lord’s discipline or be weary of his reproofs, for the Lord reproves the one he loves, as a father the son in whom he delights.” And the Savior himself says that he loves those he reproves, saying, “Those whom I love, I reprove and chastise.” The teaching of the apostles does not cease to proclaim that “it is necessary for us to undergo many hardships to enter the kingdom of God.” The Lord himself also says that the road which leads to life is constricted and the gate narrow. — LETTER 7.16, TO VENANTIA

Oecumenius: 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. — Commentary on Revelation

Tertullian: Let us strive, then, to bear the injuries that are inflicted by the evil one, that the struggle to maintain our self-control may put to shame the enemy’s efforts. If, however, through imprudence or even of our own free will we draw down upon ourselves some misfortune, we should submit with equal patience to that which we impute to ourselves. But if we believe God strikes some blow of misfortune, to whom would it be better that we manifest patience than to our Lord? In fact, more than this, it befits us to rejoice at being deemed worthy of divine chastisement: “As for me,” he says, “those whom I love I chastise.” Blessed is that servant upon whose correction the Lord insists, at whom he deigns to be angry, whom he does not deceive by omitting his admonition! — ON PATIENCE 11.3-4

Tertullian: 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! with whom He deigns to be wroth!whom He does not deceive by dissembling His reproofs!On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord’s reproofs. — Of Patience

Revelation 3:20

Alcuin of York: 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. This is not to be taken as a physical act of standing, but as a placeless one, because when the Lord dwells in someone, he does not leave him to pass to someone else. The gate signifies the mind’s entrance, which the Lord knocks at on his own, with no companion, by inspiring: his voice is heard by whoever keeps the advice of his commandments out of love, and this person opens the door when he broadens his heart to see the highest good of eternity. Finally, when the door has been opened, the Lord comes in to him, because he illuminates through inner sweetness the soul burning with desire. So the Head sups….. because by doing the Father’s will every day….. the limbs….. 5 with the Head, the limbs which die with him every day in order to do the Father’s will, as in for you are dead, etc. [Col. 3:3] — COMMENTARY ON REVELATION

Alcuin of York: 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. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Bede: The Lord stands at the doorway and knocks when he pours into our heart the memory of his will, either through the mouth of a man who is teaching [us] or through his own internal inspiration. When his voice is heard, we open the gate to receive [him] when we willingly present our assent to [his] counsels, whether secret or open, and devote ourselves to accomplishing those things that we recognize are to be done. He comes in order to eat with us and we with him. For he dwells in the hearts of his elect through the grace of his love in order to restore them always by the light of his presence. He lives there so that they may advance more and more to heavenly desires, and so that he himself may feed their zeal for heaven, as it were, with a most pleasing banquet. — Homilies on the Gospels 1.21

Bede: Behold, I stand at the door and knock, etc. I indeed knock at the door of your heart with the right hand of exhortation, which if you receive willingly, you will be deemed worthy to have me as a dweller and co-heir. — Commentary on Revelation

Caesarius of Arles: If an earthly king or the head of a family invited you to his birthday celebration, with what kind of garments would you endeavor to adorn yourself when you approached? Surely with new and shining ones, costly ones, whose age or cheapness or ugliness could not offend the eyes of the one who invited you. Therefore, with Christ’s help, strive as much as you can with a like zeal, so that your soul may with an easy conscience approach the solemn feast of the eternal king, that is, the birthday of our Lord and Savior, if it is adorned with the decoration of various virtues. Let it be adorned with the jewels of simplicity and the flowers of temperance, gleaming chastity, shining charity and joyful almsgiving. For if Christ the Lord recognizes that you are celebrating his birthday with such dispositions, he himself will deign to come and not only visit your soul but also rest and continually dwell in it. As it is written, “I will dwell with them and walk among them”; and again, “Here I stand, knocking at the door; if anyone rises up and opens the door, I will enter his house and have supper with him, and he with me.” How happy is the soul which, with God’s help, has striven to direct his life in such a way that he may merit receiving Christ as his guest and indwelling person. — SERMON 187.3

Jerome: On the other hand, God may permit us also to be kings of the earth, “kings of earth” in order to rule over our own flesh. In this connection the apostle says, “Therefore do not let sin reign in your mortal body.” In another part of Scripture it is written, “The king’s heart is in the hand of God.” … The kings, therefore, are the saints, and their hearts are in the hand of the Lord. Let us beg God to make us kings that we may rule over our flesh that it be subject to us. The following words of the apostle are appropriate here: “But I chastise my body and bring it into subjection, lest perhaps after preaching to others, I myself should be rejected.” May our soul be in command, our body in subjection; then Christ will come at once to make his abode with us. What does he himself say in the New Testament? “Behold, I stand at the door and knock. If any man listens to my voice and opens the door to me, I will come in to him and will sup with him.” Every day, Christ stands at the door of our hearts. He longs to enter. Let us open wide our hearts to him. Then he will come in and be our host and guest. He will live in us and eat with us. — HOMILIES ON THE Psalms 9 (Psalms 75)

Oecumenius: 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 of Solomon 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. — Commentary on Revelation

Revelation 3:21

Alcuin of York: 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. He says that we also sit in it, because we receive power of judgment in the Son’s power, according to this: You, who have followed me, you shall sit on twelve seats, etc. [Matt. 19:28] It is not inconsistent with the truth that he says elsewhere we will sit on twelve thrones and here on his throne; for by the twelve thrones is indicated universal judgment, and by the throne of the Son a unique summit of judicial power. Therefore the same thing is indicated by the twelve thrones and by the one throne of the Son. We should however ask the question of how it is that he says all victors will judge, whereas not all will, but some of those who overcome will judge, and others will be judged. One should know then that they will have in others the power they do not have in themselves, in the same way as the whole body of a man has the power to speak through the mouth and to see through the eyes. Now if we look more subtly at the phrase in which it is said as I also have overcome, we find that it indicates those who are more brilliant and outstanding in their victory. — COMMENTARY ON REVELATION

Andreas of Caesarea: “The throne” indicates the kingdom and the rest of the coming age. Therefore he says that those who have conquered the enemy “will be glorified with me and will rule with me.” When he says, “as I myself have conquered,” he is speaking in a human manner on account of the assumption [of the flesh]. For God the Word did not acquire the kingdom as a prize for virtue, for he has this essentially as an eternal possession. For if this were not so, he would not be able to share it with others. But according to the Theologian and the “son of thunder,” he shared from his fullness with all the saints. For this reason also he promised to his holy apostles that they would sit upon twelve thrones and judge the future twelve tribes of Israel. For when he who is God and the eternal King became man for us, he shared everything which is ours, except only sin, and shared everything of his with those who had conquered the devil, as it was possible for human nature to receive. Therefore, having made a cloud the chariot of his ascension into heaven, he said through the apostle that the saints would be snatched up to meet him on the clouds. And when he, who is the Creator and Lord of creation, shall come as judge, he will allow the saints to judge those who had rebelled against the truly divine and blessed service. — COMMENTARY ON THE APOCALYPSE 3:21-22

Bede: To him who overcomes, I will grant to sit with me on my throne. He says he will make the confessor a participant in power and judgment. He has made us sit together, he says, in the heavenly places in Christ. — Commentary on Revelation

Bede: As I also conquered, and sat down with my Father on his throne. The Lord, having conquered, sat on the throne with the Father, because after the struggles of the passion, after the victory of the resurrection, He more clearly showed Himself to all that He was equal to the Father’s power. Note that in each church, the Lord first reveals His power, then reviews the works of the church, either to be praised or blamed, always intermingled with admonition. Finally, He repays the due reward, which can be understood in the present and in the future, to both parties. When He adds: He who has ears, let him hear, it is undoubtedly fitting to understand the ears of the heart for obedience to the commandments. — Commentary on Revelation

Hippolytus of Rome: And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality. This constitutes the import of the proverb, “Know thyself; “i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God’s knowledge, for thou art called by the Deity Himself. — Hippolytus Refutation of All Heresies Book X

Hippolytus of Rome: But give me now your best attention, I pray you, for I wish to go back to the fountain of life, and to view the fountain that gushes with healing. The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the layer he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption. And how, saith one, shall we come? How? By water and the Holy Ghost. This is the water in conjunction with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which animals multiply, and (to sum up the whole in a single word) by which man is begotten again and endued with life, in which also Christ was baptized, and in which the Spirit descended in the form of a dove. — Hippolytus Dogmatical and Historical Fragments

Oecumenius: 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)

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) — Commentary on Revelation

Ticonius: [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. For God the Son is powerful, who in the Father is everywhere and by his own power fills the heaven and the earth. — COMMENTARY ON THE APOCALYPSE 3:21