Revelation 3

Revelation 3:1-6

To the Angel of the church of Sardis . He begins with a severe reprehension, thou hast the name of being alive, and thou art dead, which we may understand of the greatest part of them, and of being dead by the worst of deaths, which is that of sin. (Witham) — In the style of the sacred writers, to live, is to be in the state of grace, and to bring forth good works; as, to be dead, is to live in sin, and the neglect of Christian duties. (Calmet) — Here we see that the opinion of men is no advantage to us, when our internal dispositions are not correspondent to our external appearance. For what we are in thy sight, O Lord, so much we are, and no more, says St. Augustine. — The bishop is charged with this fault, that he did not watch and take care of his flock. He is admonished to repent, and to strengthen those that were not dead, but ready to die. [1] (Witham) — God does not seek to surprise us and lay snares for us. But when he tells us that he will come like a thief, it is only to admonish us not to slumber.

Had he wished to take us unawares, he never would have admonished us beforehand. (Calmet) — But thou hast a few names, &c. That is, a few persons not yet defiled, neither as to their consciences, souls, nor bodies. — They shall walk with me in white apparel, &c. It is a new way of expressing the happiness of heaven. (Witham) — White is the color of joy, festivity, and triumph. The Angels always appear clothed in white. (Calmet)

Revelation 3:2

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Et ceter'e6 qu'e6 moitura erant, Greek: ta loipa a mellei apothanein, meaning persons, not things.

Revelation 3:7-13

To the Angel of the church of Philadelphia. There were several towns of this name; here is understood that which was near Sardis, in Lydia. Here is no more than an admonition to persevere, to hold that which thou hast. Christ takes the title of the Holy One, and True One, who hath the key of David; i.e. being the son of David, and the promised Messias, hath the supreme power in the Church: who opens the gate of salvation, and no one shuts it against his elect. (Witham) — By the key in this place may be understood either the key of the Church, or of the kingdom of heaven. Jesus Christ has both, he opens and shuts the heavens by his infinite power. But in the Church on earth he has entrusted this key (his power) to his apostles and ministers; whatever is bound or loosened by them is ratified by him in the kingdom of his glory. (Calmet) — I have set before thee a door open, by giving thee graces to save thee, which no one shall be able to hinder, because thou hast of thyself little power or strength,[2] and hast kept my word, and not denied the faith. (Witham) — I have sent you to preach, and have given my blessing to your labours.

You shall, notwithstanding all your adversaries, eventually succeed. St. Paul makes use of the same manner of expression (1 Corinthians xvi.) I see a great door is open to me, and at the same time many adversaries; and again, 2 Corinthians ii. and Colossians iv.

On account of your little strength, your want of talents, eloquence, supernatural gifts, &c. I have not exposed you to great trial. Thus does the Almighty always proportion the trials he sends, and the temptations he permits in his servants, to the graces and strength he has given them. — Those who were neither Jews nor Christians, shall come and abjure at your feet their former errors, and shall evidently perceive that you are strengthened by me. (Calmet) — Christ also promises that he will make the false abandoned Jews subject to the bishop and his Church, and to won them to be the beloved and chosen people. God promises to preserve them in the hour or time of temptation and persecutions, which should happen to all the inhabitants of the earth. (Witham) — He here advertises him of the persecution which was about to take place, and by which he would try the fidelity of his servants. In ver. 12. he relates the triumph and everlasting beatitude of the martyrs. — He that overcomes, I will make him a pillar, &c. so as to stand firm against his enemies, and to be secure of his endless happiness. — I will write upon him the name of my God, a subscribed citizen of the celestial Jerusalem, with the new name of Jesus, the Saviour and Redeemer of mankind. He alludes to the custom of writing names upon pillars, palaces, &c. — From the words my God, the Socinians pretend that Christ is not the true God, as we may find in the disputes which Servetus had with Calvin.

Calvin answered the Socinians, as all Catholics do, that Christ was both God and man: this and divers things were spoken of Christ as he was a man, but that many things in the Scriptures could not apply to him, unless he was also truly God. And by such places is clearly confuted the blasphemy and error of the Arians and Socinians.

The argument concludes in the principles of the Catholics, who allow the authority of the Church in expounding the sense of the Scriptures; but the Calvinists, and all other pretended reformers, having shaken off that authority, and having allowed that the holy Scriptures are to be interpreted according to every man’s private judgment or spirit, this set Calvin and Servetus, every Calvinist and Socinians, upon the same level. (Witham)

Revelation 3:8

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Virtutem, Greek: dunamin, strength.

Revelation 3:14

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H'e6c dicet Amen; Greek: tade legei o Amen. Ille qui est Amen. ====================