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1 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6 He that hath an ear, let him hear what the Spirit saith unto the churches. 7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13 He that hath an ear, let him hear what the Spirit saith unto the churches. 14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17 Because thou sayest, 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: 18 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 do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the churches.
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[AD 160] Shepherd of Hermas on Revelation 3:1
And he said to me, "Do you see this shepherd? ""I see him, sir "I said. "This "he answered, "is the angel.
These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,

Source: Shepherd of Hermas Similitude Sixth
[AD 220] Tertullian on Revelation 3:1
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.

Source: On Modesty
[AD 304] Victorinus of Pettau on Revelation 3:1-2
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.

Source: Commentary on the Apocalypse of the Blessed John
[AD 614] Andreas of Caesarea on Revelation 3:1
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.

Source: COMMENTARY ON THE APOCALYPSE 3:1
[AD 735] Bede on Revelation 3:1
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:1
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.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 3:1-6
Concerning the seven stars, which he now also calls the spirits of God, an explanation has been given in what has gone before. But now one must hear what he says about the people in Sardis.

He says, I know your works, that your name is like that of one who is living a godly, virtuous life, but you are dead because of sins. It is customary in Holy Scripture to call dead those who are involved in sins, as Paul in his great wisdom writes about those who have changed their course from unbelief to the faith of Christ: “And you who were dead in your transgressions he made alive together with Christ.” And the Shepherd says that some have gone down into the water of the font as dead, and have come up again living.

But, he says, awake from the sleep of sin and strengthen what remains, which is at the point of death: you still have, he says, a few works and practices which are not entirely dead. Therefore, guard them while they are still alive, even though they are already veering towards death. For strengthen means “make strong and powerful what is feeble and ready to fall.” “Not one of your endeavors,” he says, “is full of zeal, but some are dead and others are on the point of death.”

So he says, “Remember then how you received the faith and heard the word concerning it, and keep alive those of your works which are still living. But repent of those which are dead.”

If therefore you will not awake, he says, “and if you will not arise from your sluggishness as one from sleep, I will come to you,” he says, “as a chastiser when you are not expecting it.” The holy apostle also says about some others, “When they say, ‘peace and safety,’ then sudden destruction” will come upon them “as travail comes upon a woman with child.”

He says, You have a few names in Sardis who have not soiled their garments, and who walk with me in white, for they are worthy, for whose sake I am for the present deferring my displeasure and am showing patience towards you. By “unsoiled garments” he means the bodies of the saints, as the patriarch Jacob said, “He washes his garment in wine”; and Isaiah says the same thing: “Why are your garments red, like those of one who has come from the wine-press, fully trampled down?” Therefore the white garment symbolizes the purity of the body.

He means that he who conquers his passions will be clad in white in the life to come. “For the righteous will shine like the sun and the moon,” he has himself promised in the gospels.

He says that the pure will be written in the book of those who live out that blessed and eternal life. The Lord also mentioned this text in the gospels, saying to his disciples, “Do not rejoice that the demons are subject to you,” but “that your names are written in heaven.”

And he says, I will confess their name before my Father and before his angels. He will confess them as faithful attendants and as willing servants. For in the gospels, too, it is written, If anyone “confesses me before men, I also will confess him before my Father who is in heaven.” To speak about his Father and his [Father’s] angels does not prevent the holy angels from being his also; at one time they are his Father’s, at another time they are his. For he says, according to Matthew, Then “the Son” of man “will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.”

Source: Commentary on the Apocalypse
[AD 140] Pseudo-Clement on Revelation 3:2
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.

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 220] Tertullian on Revelation 3:2
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.

Source: On Repentance
[AD 600] Apringius of Beja on Revelation 3:2-3
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.

Source: TRACTATE ON THE APOCALYPSE 3:2-3
[AD 614] Andreas of Caesarea on Revelation 3:2-3
“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.

Source: COMMENTARY ON THE APOCALYPSE 3:3
[AD 735] Bede on Revelation 3:2
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:3
I will come upon you as a thief. As in the parable of the gospel, so here by the example of a thief to be avoided, he warns to be vigilant.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 3:4
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.

Source: On the Resurrection of the Flesh
[AD 600] Apringius of Beja on Revelation 3:4
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.

Source: TRACTATE ON THE APOCALYPSE 3:4
[AD 735] Bede on Revelation 3:4
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.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 3:5
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.

Source: ON THE RESURRECTION OF THE FLESH 27
[AD 220] Tertullian on Revelation 3:5
Therefore they shall be "clothed in white raiment," that is, in the bright beauty of the unwedded flesh.

Source: On the Resurrection of the Flesh
[AD 735] Bede on Revelation 3:5
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.

Source: Commentary on Revelation
[AD 270] Gregory of Neocaesarea on Revelation 3:7
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.

Source: ORATION AND PANEGYRIC ADDRESSED TO ORIGEN 15
[AD 304] Victorinus of Pettau on Revelation 3:7-13
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.

Source: Commentary on the Apocalypse of the Blessed John
[AD 390] Ticonius on Revelation 3:7
“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.”

Source: COMMENTARY ON THE APOCALYPSE 3:7
[AD 390] Ticonius on Revelation 3:7
“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.”

Source: COMMENTARY ON THE APOCALYPSE 3:7
[AD 560] Primasius of Hadrumetum on Revelation 3:7
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.

Source: COMMENTARY ON THE APOCALYPSE 3:7
[AD 614] Andreas of Caesarea on Revelation 3:7
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.

Source: COMMENTARY ON THE APOCALYPSE 3:7
[AD 735] Bede on Revelation 3:7
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:7
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:7
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.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 3:7-13
To those in Philadelphia he says: Write: these things says the holy one, the true one. The holy one is the Son of God. So also he receives witness from the seraphim, who combine the three acclamations of “holy” in the one lordship, since the Word possesses nothing earthly or prone to sin, even if he has become flesh. For “he did not commit sin, neither was deceit found in his mouth,” according to the word of Isaiah the prophet.

Because he is and is called the true one, he truly is and is so called. He is called God, and the address is not false. For he is truly God, Emmanuel, even if the accursed Nestorius does not accept this. He has become a human being, without discarding his divinity, and he is truly a human being, even if Eutyches, the man hated by God, chafes at this. What he is, he truly is. This has nothing to do with analogy, as Nestorians say, nor with semblance or appearance, as Eutychianists say and the accursed and disgusting tribe of the Manichaeans.

He says, he who has the key of David: he calls authority a key. For he who has been entrusted with the key of the house has been entrusted with the authority to open and shut. And he more clearly states this in the gospels in the promises to Peter. For when he said, “I will give you the keys of the kingdom of heaven,” he immediately adds, “and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

Since therefore the key symbolizes authority, by saying he who has the key of David he intimates that just as David was king of the perceptible Israel, so am I king over the spiritual Israel as well as over the perceptible Israel, even if the superiority of his authority differs by incomparable excess. For what kind of equal honor can a human being have in comparison with God? This was also the message that the divine angel Gabriel brought to the Virgin about the Lord, saying, “And the Lord God will give him the throne of his father David, and he will reign over the house of Jacob for ever, and of his kingdom there will be no end.” Since, therefore, Christ introduced an image of the kingdom of David, he rightly says, he who has the key of David.

Then continuing with the figure of the key, he adds, who opens and no one shuts, who shuts and no one opens. For “God is the one who acquits; who is the one who condemns?” God is the one who condemns; who is the one who acquits? He means that opening and shutting is acquitting and condemning.

He says, I know your works, that they are God-fearing, and I have given you the open door to well being. Earlier he had said, he who opens and no one shuts. Therefore neither will anyone shut the door which I have caused to be opened.

He says, you have little power, but you kept my word and did not deny my name: Philadelphia is a little city; consequently, her power is also little. But in guarding the faith of Christ beyond her own strength she arose as it were undaunted, standing fast against those who harried the faithful.

Then as a recompense for her loyalty to him, he promises that many of the Jewish persuasion will run up to her and receive the faith of Christ. For this is what worshiping her feet symbolizes, to be chosen in the last days to be brought into the church—simply to be part of the church. This is also what the prophet said in welcome, “I chose to be admitted in the house of my God rather than dwell in the abodes of sinners.”

Since, therefore, you kept my faith in patient endurance, I, too, will keep you safe in the hour of evil trial. He means the persecution of Christians that took place in the time of the emperor Domitian, who was “the second persecutor after Nero,” as Eusebius narrates in the Ecclesiastical History and in the Canonical Chronicle. This, too, was when the blessed evangelist was condemned to live on Patmos, a small and desolate island.

I am coming soon, he says, to support you. Hold fast what you have, so that no one may seize your crown. What are you to hold fast? Clearly, true love for the Lord; if you strive in this until the end you will have the crown of life. For the prize of victory is for those who endure.

He says, “I shall make him who conquers temptations to rejoice for ever in the vision of God.” For this is to be a pillar of the divine temple. For surely the pillar would never move for any good purpose from the place where it had been secured.

And I will write on him the name of my God, and the name of the city of my God, of the heavenly Jerusalem, and the new name. He is describing their enjoyment of God for ever and their dwelling in good quarters and the bliss, which, he says, they will have in the age to come. The new name, he says, is that which until now has nowhere been heard, which the saints who reign together with Christ will receive, who are named friends, brothers, and servants. But the new name exceeds even these. For these have not only been mentioned in Holy Scripture but have also come into the hearing of men. But the new name is nowhere named.

His saying of my God does not imply that God disowns as unworthy the condition of self-emptying or the humility of the humanity. For if he disowned this, who was it who compelled him to be hypostatically united with flesh and thus to weave together our salvation?

To him be the glory for ever and ever. Amen.

Source: Commentary on the Apocalypse
[AD 390] Ticonius on Revelation 3:8
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.

Source: COMMENTARY ON THE APOCALYPSE 3:8
[AD 390] Ticonius on Revelation 3:8
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.”

Source: COMMENTARY ON THE APOCALYPSE 3:8
[AD 560] Primasius of Hadrumetum on Revelation 3:8
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.

Source: COMMENTARY ON THE APOCALYPSE 3:8
[AD 735] Bede on Revelation 3:8
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:8
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.

Source: Commentary on Revelation
[AD 390] Ticonius on Revelation 3:9
“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.

Source: COMMENTARY ON THE APOCALYPSE 3:9
[AD 735] Bede on Revelation 3:9
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.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 3:10
" 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.

Source: Scorpiace
[AD 390] Ticonius on Revelation 3:10
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.

Source: COMMENTARY ON THE APOCALYPSE 3:10
[AD 614] Andreas of Caesarea on Revelation 3:10
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].

Source: COMMENTARY ON THE APOCALYPSE 3:10-11
[AD 735] Bede on Revelation 3:10
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.

Source: Commentary on Revelation
[AD 258] Cyprian on Revelation 3:11
It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope. But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it." Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God's own showing. Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying, "Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap." He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory; and the things that are past perish, while those which have begun cease to be perfect; as it is written, "The righteousness of the righteous shall not deliver him in whatever clay he shall transgress; " and again, "Hold that which thou hast, that another take not thy crown." Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.

Source: Treatise IX. On the Advantage of Patience.
[AD 258] Cyprian on Revelation 3:11
That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."

Source: Treatise XI. Exhortation to Martyrdom, Addressed to Fortunatus.
[AD 258] Cyprian on Revelation 3:11
For confession [of Christ] does not make one immune from the snares of the devil. Nor does it defend one who is still placed in the world with a perpetual security against worldly temptations and dangers and onsets and attacks. Otherwise we should never have seen afterwards among the confessors the deceptions and debaucheries and adulteries that now with groaning and sorrow we see among some. Whoever that confessor is, he is not greater or better or dearer to God than Solomon. As long as he walked in the ways of the Lord, so long he retained the grace he had received from the Lord. After he had abandoned the way of the Lord, he lost also the grace of the Lord. And so it is written, “Hold what you have, lest another receive thy crown.” Surely the Lord would not threaten to deprive of the crown of righteousness unless when righteousness parts, it is necessary that also the crown depart.

Source: Treatise I. On the Unity of the Church 20
[AD 430] Augustine of Hippo on Revelation 3:11
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.

Source: ADMONITION AND GRACE 13.39
[AD 735] Bede on Revelation 3:11
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.

Source: Commentary on Revelation
[AD 390] Ticonius on Revelation 3:12
“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.

Source: COMMENTARY ON THE APOCALYPSE 3:12
[AD 390] Ticonius on Revelation 3:12
“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.”

Source: COMMENTARY ON THE APOCALYPSE 3:12
[AD 600] Apringius of Beja on Revelation 3:12
[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.

Source: TRACTATE ON THE APOCALYPSE 3:12
[AD 735] Bede on Revelation 3:12
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:12
And I will write on him the name of my God. Because indeed by adoption we are called sons of God.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:12
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:12
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.

Source: Commentary on Revelation
[AD 235] Hippolytus of Rome on Revelation 3:14
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.

Source: Hippolytus Refutation of All Heresies Book V
[AD 250] Commodian on Revelation 3:14
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.

Source: On Christian Discipline, XLIII
[AD 304] Victorinus of Pettau on Revelation 3:14-22
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.

Source: Commentary on the Apocalypse of the Blessed John
[AD 560] Primasius of Hadrumetum on Revelation 3:14
“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.

Source: COMMENTARY ON THE APOCALYPSE 3:14
[AD 560] Primasius of Hadrumetum on Revelation 3:14
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.

Source: COMMENTARY ON THE APOCALYPSE 3:14
[AD 735] Bede on Revelation 3:14
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:14
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.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 3:14-22
He says, These are the words of the Amen: this is equivalent to The true one says these things (Rv 3.7), as has been explained earlier. For Amen is “Yea.” For in him is “Yea,” and not “No” at all, as is said about him. And the faithful witness has been mentioned earlier. So it is unduly verbose to go through the same things twice.

He says, the beginning of God’s creation: perhaps the Arians’ anti-Christ workshop would light upon this saying, as though the Son were described by these words as a creature. But let us not take notice of their unholy words. We must examine whether any such description occurs in another text, so that one might be able to form a judgment by comparing similar terms.

The wise apostle, writing to the Colossians, talks of the Son “who is the first-fruit” and “the first-born of all creation,” certainly not “the first-created.” And the prophet says, “From the womb before the morning-star I begot you,” certainly not “I created you.” But also Solomon: “Before all the hills he begets me.” For “the Lord created me as the beginning of his ways,” referring to the Lord’s body animated by his mind. Saint Gregory accepted this sense in his work On the Son. “He begets” refers to his divinity.

Therefore since all have decreed to use “begetting” and not “creation” in the case of the only Word and Son, what is the meaning of the present text, the beginning of God’s creation? Nothing other than the ruler of God’s creation, and he who has the rule over all things. For since the Father has made all things through the Son, it follows that as the maker and craftsman of the universe, who brings the universe into being from nonexistence, he rules over what has been brought into being by him.

He says, I know your works, that you are neither cold nor hot. The one who is aglow with the Spirit is hot—for says the divine apostle, “those who are aglow with the Spirit”—but the one who is deprived of the activity and visitation of the Holy Spirit is cold.

But you, he says, are lukewarm: he calls lukewarm those who received a share in the Holy Spirit through baptism, but who quenched the gift through sloth and concern for temporal things. This, too, is the divine command: “Do not quench the Spirit.” I wish you were either cold or hot, because you are lukewarm.

He means, “If only you were aglow, inflamed by the action of the Spirit, or totally cold and entirely lacking the grace of the Spirit, and unbaptized, instead of being lukewarm.” For those who have the mind of the Spirit spread fire among men, “having their senses trained for distinguishing between good and evil,” and they are spiritual; but those who have not yet received the grace of the Spirit, but still hope one day to receive it, are not numbered among the rejected. The lukewarm, on the other hand, have not only been deprived of life but have also lost the chance of ever being baptized again and being aglow.

He says, I am going to spew you out of my mouth: he has properly used the metaphor of lukewarmness; for all that is lukewarm, as medical men say, causes nausea and leads those who partake of it to vomit. That, too, is why they give those who do not vomit easily some lukewarm water to swallow, in this way encouraging them to vomit. And he says, “I am going to reject you from my intimacy.”

What is the cause of such a condition? He says, “You set your hope on the uncertainty of riches, and as if among thorns you choked the gift of grace.” You were not listening to him when he said, “If riches increase, do not set your heart on them.” He says that riches are worldly and temporary.

You do not know that you are beggarly and naked, since you do not know the gifts of the Spirit, which endure. I counsel you, therefore, to buy gold refined by fire, that you may be rich. What is meant by gold refined by the spiritual fire is taught by the prophet, saying, “The promises of the Lord are pure promises, silver refined and tested in the ground, purified seven times,” referring in this way to the proclamation of the gospel.

This then requires from me the power to instruct you and to bring you near to God. For one who has acquired this ability both shines with virtue and will be cleansed in soul and body. This is the new white garments.

And, he says, salve to anoint your eyes, that you may see: to some of those who could see only dimly the spiritual light of the Lord, a reproachful saying of Jeremiah says, “See, neither your heart nor your eyes are sound.” Therefore, he counsels them to embrace cleansing repentance to get rid of such impairment, just as the barren fig-tree with its rather worthless existence was addressed with manure.

He says, Those whom I love, I reprove and chasten: how surpassing is the extent of the love of Christ! For he promises to love them in spite of their being the sort of people the text describes; wherefore he both reproves and chastens them so that they may be zealous for better deeds and repent of their previous sins.

He says, See, I am standing at the door and knocking. If anyone should listen to my voice and open the door, I will come to him and have supper with him, and he with me. The Lord is showing his own meekness and peacefulness. For the Devil batters “with an axe and a chisel” the doors of those who do not receive him, according to the voice of the prophet. But even now the Lord says to the bride in the Song of Songs, “Open to me, my sister, my bride.” And if anyone will open to him, he will enter. Otherwise, he will pass by. The supper with the Lord signifies participation in the holy mysteries.

He says, To him who conquers the enemy I will grant to sit on my throne, that is, to reign together with me. For it is said by the most wise Paul, “If we suffer with him, we shall also reign with him.”

He says, As I, too, have conquered, and reign with my Father: for the Lord also said in the gospels, “Be of good cheer; I have overcome the world.”

Source: Commentary on the Apocalypse
[AD 500] Salvian the Presbyter on Revelation 3:15-16
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.”

Source: THE GOVERNANCE OF GOD 4.19
[AD 542] Caesarius of Arles on Revelation 3:15-16
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.

Source: SERMON 235.4, TO MONKS
[AD 560] Primasius of Hadrumetum on Revelation 3:15-16
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.

Source: COMMENTARY ON THE APOCALYPSE 3:15-16
[AD 614] Andreas of Caesarea on Revelation 3:15-16
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.

Source: COMMENTARY ON THE APOCALYPSE 3:16-17
[AD 735] Bede on Revelation 3:15
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.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 3:17
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.

Source: On Repentance
[AD 258] Cyprian on Revelation 3:17
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.

Source: Treatise VIII On Works and Alms
[AD 258] Cyprian on Revelation 3:17-18
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.

Source: Treatise VIII. On Works and Alms 14
[AD 542] Caesarius of Arles on Revelation 3:17-18
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.

Source: EXPOSITION OF THE APOCALYPSE 3:18, HOMILY 3
[AD 560] Primasius of Hadrumetum on Revelation 3:17-18
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.”

Source: COMMENTARY ON THE APOCALYPSE 3:18
[AD 614] Andreas of Caesarea on Revelation 3:17-18
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.

Source: COMMENTARY ON THE APOCALYPSE 3:18
[AD 735] Bede on Revelation 3:17
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.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 3:18
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.

Source: On Monogamy
[AD 220] Tertullian on Revelation 3:19
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!

Source: ON PATIENCE 11.3-4
[AD 220] Tertullian on Revelation 3:19
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.

Source: Of Patience
[AD 258] Cyprian on Revelation 3:19
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.

Source: Treatise III. On the Lapsed 14
[AD 533] Fulgentius of Ruspe on Revelation 3:19
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.

Source: LETTER 7.16, TO VENANTIA
[AD 542] Caesarius of Arles on Revelation 3:19
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.”

Source: SERMON 5.3
[AD 735] Bede on Revelation 3:19
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:19
Be zealous therefore, and repent. He shows that there were those there who should have been emulated and followed.

Source: Commentary on Revelation
[AD 420] Jerome on Revelation 3:20
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.

Source: HOMILIES ON THE PSALMS 9 (PS 75)
[AD 542] Caesarius of Arles on Revelation 3:20
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.

Source: SERMON 187.3
[AD 735] Bede on Revelation 3:20
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.

Source: Homilies on the Gospels 1.21
[AD 735] Bede on Revelation 3:20
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.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 3:21
For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

Source: On Idolatry
[AD 220] Tertullian on Revelation 3:21
"He sitteth at the Father's right hand " -not the Father at His own.

Source: Against Praxeas
[AD 235] Hippolytus of Rome on Revelation 3:21
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.

Source: Hippolytus Refutation of All Heresies Book X
[AD 235] Hippolytus of Rome on Revelation 3:21
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.

Source: Hippolytus Dogmatical and Historical Fragments
[AD 258] Cyprian on Revelation 3:21
For to this battle our Lord, as with the trumpet of His Gospel, stimulates us when He says, "He that loveth father or mother more than me is not worthy of me: and he that loveth his own soul more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me." And again, "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed shall ye be, when men shall persecute you, and hate you. Rejoice, and be exceeding glad: for so did their fathers persecute the prophets which were before you." And again," Because ye shall stand before kings and powers, and the brother shall deliver up the brother to death, and the father the son, and he that endureth to the end shall be saved; " and "To him that overcometh will I give to sit on my throne, even as I also overcame and am set down on the throne of my Father." Moreover the apostle: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake are we killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors for Him who hath loved us."

Source: Epistle XXV
[AD 390] Ticonius on Revelation 3:21
[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.

Source: COMMENTARY ON THE APOCALYPSE 3:21
[AD 614] Andreas of Caesarea on Revelation 3:21
“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.

Source: COMMENTARY ON THE APOCALYPSE 3:21-22
[AD 735] Bede on Revelation 3:21
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.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 3:21
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.

Source: Commentary on Revelation