Bible Commentaries

In Sardis (εν Σαρδεσιν — en Sardesin). Some thirty miles south-east of Thyatira, old capital of Lydia, wealthy and the home of Croesus, conquered by Cyrus and then by Alexander the Great, in b.c. 214 by Antiochus the Great, at the crossing of Roman roads, in a plain watered by the river Pactolus, according to Pliny the place where the dyeing of wool was discovered, seat of the licentious worship of Cybele and the ruins of the temple still there, called by Ramsay (op. cit., p. 354) “the city of Death,” city of softness and luxury, of apathy and immorality, “a contrast of past splendour and present unresting decline” (Charles). Along with Laodicea it was blamed most of all the seven churches.

That hath the seven Spirits of God (ο εχων τα επτα πνευματα του τεου — ho echōn ta hepta pneumata tou theou). For which picture of the Holy Spirit see Revelation 1:4.

And the seven stars (και τους επτα αστερας — kai tous hepta asteras). As in Revelation 1:16, Revelation 1:20.

A name that thou livest (ονομα οτι ζηις — onoma hoti zēis). A name in contrast with reality. The οτι — hoti clause in apposition with ονομα — onoma thou art dead (και νεκρος ει — kai nekros ei). “The paradox of death under the name of life” (Swete). Not complete (a nucleus of life) death (Revelation 3:2), but rapidly dying. See the picture in James 2:17; 2 Corinthians 6:9; 2 Timothy 3:5.

Be thou watchful (γινου γρηγορων — ginou grēgorōn). Periphrastic imperative with present middle of γινομαι — ginomai (keep on becoming) and present active participle of γρηγορεω — grēgoreō (late present from perfect εγρηγορα — egrēgora and that from εγειρω — egeirō as in Matthew 24:42) and see Revelation 16:15 for γρηγορεω — grēgoreō also. He does not say “Arise from the dead” (Ephesians 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church.

Stablish the things that remain (στηρισον τα λοιπα — stērison ta loipa). First aorist active imperative of στηριζω — stērizō to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (Titus 1:5). Every new pastor faces such a problem.

Which were ready to die (α εμελλον αποτανειν — ha emellon apothanein). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation “with a delicate optimism” (Swete) as having passed the crisis, a sort of epistolary imperfect.

For I have found no works of thine (ου γαρ ευρηκα σου εργα — ou gar heurēka sou erga). “For I have not found any works of thine.” Perfect active indicative of ευρισκω — heuriskō The church as a whole represented by σου — sou (thy).

Fulfilled (πεπληρωμενα — peplērōmena). Perfect passive predicate participle of πληροω — plēroō Their works have not measured up to God‘s standard (ενωπιον του τεου μου — enōpion tou theou mou).

Remember (μνημονευε — mnēmoneue). “Keep in mind,” as in Revelation 2:5.

Therefore (ουν — oun). Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.

Thou hast received (ειληπας — eilēphas). Perfect active indicative of λαμβανω — lambanō “as a permanent deposit” (Vincent).

Didst hear (ηκουσας — ēkousas). First aorist active indicative, the act of hearing at the time.

And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”

And repent (και μετανοησον — kai metanoēson). First aorist active imperative of μετανοεω — metanoeō “Turn at once.”

If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”

I will come (ηχω — hēxō). Certainly future active here, though probably aorist subjunctive in Revelation 2:25.

As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).

Thou shalt not know (ου μη γνωις — ou mē gnōis). Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour (ποιαν ωραν — poian hōran). A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0).

A few names (ολιγα ονοματα — oliga onomata). This use of ονομα — onoma for persons is seen in the Koiné (Deissmann, Bible Studies, p. 196f.) as in Acts 1:15; Revelation 11:13.

Did not defile (ουκ εμολυναν — ouk emolunan). First aorist active indicative of μολυνω — molunō (1 Corinthians 8:7; 1 Peter 1:4), pollution.

They shall walk (περιπατησουσιν — peripatēsousin). Future active of περιπατεω — peripateō promise of fellowship with Christ (μετ εμου — met' emou with me) “in white” (εν λευκοις — en leukois), as symbols of purity (Revelation 7:9, Revelation 7:13) like the angel (Matthew 28:3), with possibly a reference to Enoch (Genesis 5:22). For they are worthy (οτι αχιοι εισιν — hoti axioi eisin). To walk with Christ, not worthy in the same sense as God and Christ (Revelation 4:11; Revelation 5:9), but in a relative sense. See Revelation 16:6 for bad sense of αχιος — axios f0).

Shall be arrayed (περιβαλειται — peribaleitai). Future middle indicative of περιβαλλω — periballō to fling around one, here and in Revelation 4:4 with εν — en and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (Revelation 7:9, Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:8, Revelation 19:13).

In white garments (εν ιματιοις λευκοις — en himatiois leukois). Apparently the spiritual bodies in the risen life as in 2 Corinthians 5:1, 2 Corinthians 5:4 and often in Revelation (Revelation 3:4, Revelation 3:5; Revelation 6:11; Revelation 7:9, Revelation 7:13.; Revelation 19:8).

I will in no wise blot out (ου μη εχαλειπσω — ou mē exaleipsō). Strong double negative ου μη — ou mē and the first aorist active (or future) of εχαλειπω — exaleiphō old word, to wipe out (Acts 3:19).

Of the book of life (εκ της βιβλου της ζωης — ek tēs biblou tēs zōēs). Ablative case with εκ — ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).

His name (το ονομα αυτου — to onoma autou). The name of the one who overcomes (ο νικων — ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.

In Philadelphia (εν Πιλαδελπιαι — en Philadelphiāi). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of a.d. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (op. cit., p. 392) “the Missionary City” to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 a.d.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. Rom 9-11). There are some 1,000 Christians there today.

The holy, he that is true (ο αγιοσ ο αλητινος — ho hagiosο αγιος — ho alēthinos). Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax (ο εχων την κλειν Δαυειδ — alēthēs). So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.

He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).

And none shall shut (κλειω — kai oudeis kleisei). Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open).

I have set (δεδωκα — dedōka). Perfect active indicative of διδωμι — didōmi “I have given” (a gift of Christ, this open door). See Luke 12:51 for a like use of διδωμι — didōmi door opened (τυραν ηνεωιγμενην — thuran ēneōigmenēn). Perfect (triple reduplication) passive predicate participle of ανοιγω — anoigō (Revelation 3:7) accusative feminine singular. The metaphor of the open door was a common one (John 10:7-9; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:20; Revelation 4:1). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility.

Which (ηναυτην — hēn- αυτην — autēn). Pleonastic vernacular and Hebrew repetition of the personal pronoun ην — autēn (it) after the relative οτι — hēn (which). Direct reference to the statement in Revelation 3:7.

That (οιδα σου τα εργα — hoti). This conjunction resumes the construction of ιδουαυτην — oida sou ta erga (I know thy works) after the parenthesis (μικραν δυναμιν — idou- και ετηρησας — autēn Behold - shut).

A little power (και — mikran dunamin). Probably “little power,” little influence or weight in Philadelphia, the members probably from the lower classes (1 Corinthians 1:26.).

And didst keep (τηρεω — kai etērēsas). “And yet (adversative use of ουκ ηρνησω — kai) didst keep” (first aorist active indicative of αρνεομαι — tēreō) my word in some crisis of trial. See John 17:6 for the phrase “keeping the word.”

Didst not deny (ouk ērnēsō). First aorist middle indicative second person singular of arneomai The issue was probably forced by the Jews (cf. Revelation 2:9), but they stood true.

I give (διδω — didō). Late omega form for διδωμι — didōmi but the μι — ̇mi form in Revelation 17:13 (διδοασιν — didoasin). These Jewish converts are a gift from Christ. For this use of διδωμι — didōmi see Acts 2:27; Acts 10:40; Acts 14:3. There is ellipse of τινας — tinas before εκ — ek as in Revelation 2:10 (εχ υμων — ex humōn) and see Revelation 2:9 for “the synagogue of Satan.”

Of them which say (των λεγοντων — tōn legontōn). Ablative plural in apposition with συναγωγης — sunagōgēs On the construction of εαυτους Ιουδαιους ειναι — heautous Ioudaious einai see note on Revelation 2:9 (Ιουδαιους ειναι εαυτους — Ioudaious einai heautous the order of words being immaterial).

But do lie (αλλα πσευδονται — alla pseudontai). Present middle indicative of πσευδομαι — pseudomai explanatory positive, addition here to και ουκ εισιν — kai ouk eisin of Revelation 2:9, in contrast also with ο αλητινος — ho alēthinos of Revelation 3:7 and in Johannine style (John 8:44; 1 John 1:10; 1 John 2:4).

I will make them (ποιησω αυτους — poiēsō autous). Future active indicative of ποιεω — poieō resuming the prophecy after the parenthesis (τωνπσευδονται — tōn- ινα ηχουσιν και προσκυνησουσιν — pseudontai which say - but do lie).

To come and worship (ινα — hina hēxousin kai proskunēsousin). “That they come and worship” (final clause, like facio ut in Latin, with ηκω — hina and the future active of προσκυνεω — hēkō and και γνωσιν — proskuneō). The language is based on Isaiah 45:14; Isaiah 60:14. The Jews expected homage (not worship in the strict sense) from the Gentiles, but it will come to the Christians at last (1 Corinthians 14:24). Later Ignatius (Philad. 6) warns this church against Judaizing Christians, perhaps one result of an influx of Jews.

And to know (ινα — kai gnōsin). Continuation of the purpose clause with ινα — hina but with the second aorist active subjunctive rather than the less usual future indicative. See both constructions also with εγω ηγαπησα σε — hina in Revelation 22:14. Probably a reminiscence of Isaiah 43:4 in egō ēgapēsa se (I loved thee), first aorist active indicative.

Patience (υπομενης — hupomenēs). “Endurance” as in Revelation 13:10; Revelation 14:12 as also in 2 Thessalonians 3:5.

Thou didst keep (ετηρησας — etērēsas) - I also will keep (καγω τηρησω — kagō tērēsō). Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 (τετηρηκαν — tetērēkan), John 17:11 (τηρησον — tērēson), John 17:12 (ετηρουν — etēroun).

From the hour of trial (εκ της ωρας του πειρασμου — ek tēs hōras tou peirasmou). This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.

Which is to come (της μελλουσης ερχεσται — tēs mellousēs erchesthai). Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).

Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.

To try (πειρασαι — peirasai). First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).

That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before.

I come quickly (ερχομαι ταχυ — erchomai tachu). As in Revelation 2:16; Revelation 22:7, Revelation 22:12, Revelation 22:20. “The keynote of the book” (Beckwith). But allow the author‘s own meaning of “quickly.”

Hold fast that which thou hast (κρατει ο εχεις — kratei ho echeis). Sort of motto for each church (Revelation 2:25).

That no one take (ινα μηδεις λαβηι — hina mēdeis labēi). Purpose clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō Here to take away “thy crown” (Revelation 2:10) which will be thine if really won and not forfeited by failure (2 Timothy 4:8). In that case it will go to another (Matthew 25:28; Romans 11:17.).

He that overcometh (ο νικων — ho nikōn). Nominative absolute as in Revelation 2:26, resumed by the accusative αυτον — auton (him).

A pillar (στυλον — stulon). Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” (ναος — naos) here is also metaphorical (Revelation 7:15), as in 1 Timothy 3:15 for the people of God. In Revelation 21:22 we read that there is no temple in the heavenly Jerusalem (21:10-22:5) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in Revelation 7:15.

He shall go out thence no more (εχω ου μη ελτηι — exō ou mē elthēi). Strong double negative ου μη — ou mē with the second aorist active subjunctive of ερχομαι — erchomai The subject is ο νικων — ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος — stulos (pillar), remains in place.

Upon him (επ αυτον — ep' auton). Upon ο νικων — ho nikōn (the victor), not upon the pillar (στυλος — stulos). He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.

The new Jerusalem (της καινης Ιερουσαλημ — tēs kainēs Ierousalēm). Not νεας — neas (young), but καινης — kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ — Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα — Hierosoluma (Revelation 1:19, etc.).

Which cometh down (η καταβαινουσα — hē katabainousa). Nominative case in apposition with the preceding genitive πολεως — poleōs as in Revelation 1:5; Revelation 2:20, etc.

Mine own new name (το ονομα μου το καινον — to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann).

In Laodicea (εν Λαοδικιαι — en Laodikiāi). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians 4:16), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, Cities and Bishoprics of Phrygia, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (op. cit., p. 413) “the City of Compromise,” the church here founded apparently by Epaphras (Colossians 1:7; Colossians 4:12.), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness.

The Amen (ο Αμην — ho Amēn). Personal (masculine article) name here alone, though in Isaiah 65:16 we have “the God of Amen” understood in the lxx as “the God of truth” (τον τεον τον αλητινον — ton theon ton alēthinon). Here applied to Christ. See Revelation 1:5 for ο μαρτυς ο πιστος — ho martus ho pistos (the faithful witness) and Revelation 3:7 for ο αλητινος — ho alēthinos (the genuine), “whose testimony never falls short of the truth” (Swete).

The beginning of the creation of God (η αρχη της κτισεως του τεου — hē archē tēs ktiseōs tou theou). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13).

Neither cold (ουτε πσυχρος — oute psuchros). Old word from πσυχω — psuchō to grow cold (Matthew 24:12), in N.T. only Matthew 10:42 and this passage.

Nor hot (ουτε ζεστος — oute zestos). Late verbal from ζεω — zeō to boil, (Romans 12:11), boiling hot, here only in N.T.

I would thou wert (οπελον ης — ophelon ēs). Wish about the present with οπελον — ophelon (really ωπελον — ōphelon second aorist active indicative of οπειλω — opheilō without augment) with the imperfect ης — ēs (instead of the infinitive) as in 2 Corinthians 11:1, when the old Greek used ειτε — eithe or ει γαρ — ei gar See 1 Corinthians 4:8 for the aorist indicative and Galatians 5:12 for the future.

Lukewarm (χλιαρος — chliaros). Tepid. Old adjective from χλιω — chliō to liquefy, to melt, here alone in N.T.

I will (μελλω — mellō). “I am about to,” on the point of.

Spew thee (σε εμεσαι — se emesai). First aorist active infinitive of εμεω — emeō old verb to vomit, to reject with extreme disgust, here alone in N.T.

I am rich (οτι πλουσιος ειμι — hoti plousios eimi). Recitative οτι — hoti like quotation marks before direct quotation. Old adjective from πλουτος — ploutos riches, wealth. Laodicea was a wealthy city and the church “carried the pride of wealth into its spiritual life” (Swete).

Have gotten riches (πεπλουτηκα — peploutēka). Perfect active indicative of πλουτεω — plouteō old verb from πλουτος — ploutos used here of imagined spiritual riches which the church did not possess, just the opposite of church in Smyrna (poor in wealth, rich in grace). This church was in a rich city and was rich in pride and conceit, but poor in grace and ignorant of its spiritual poverty (ουκ οιδας — ouk oidas knowest not).

The wretched one (ο ταλαιπωρος — ho talaipōros). Old adjective from τλαω — tlaō to endure, and πωρος — pōros a callus, afflicted, in N.T. only here and Romans 7:24. Note the one article in the predicate with all these five adjectives unifying the picture of sharp emphasis on “thou” (συ — su), “thou that boastest.”

Miserable (ελεεινος — eleeinos). Pitiable as in 1 Corinthians 15:19.

Poor (πτωχος — ptōchos). See Revelation 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind.

Blind (τυπλος — tuphlos). Spiritual blindness as often (Matthew 23:17), and note “eye-salve” in Revelation 3:18.

Naked (γυμνος — gumnos). “The figure completes the picture of actual poverty” (Beckwith). See Revelation 3:15, Revelation 3:16.

I counsel (συμβουλευω — sumbouleuō). Present active indicative, old compound from συμβουλος — sumboulos counsellor (Romans 11:34), as in John 18:14. Almost ironical in tone.

To buy (αγορασαι — agorasai). First aorist active infinitive of αγοραζω — agorazō (from αγορα — agora market-place), rich as they think themselves to be.

From me (παρ εμου — par' emou). From my side, emphatic.

Refined by fire (πεπυρωμενον εκ πυρος — pepurōmenon ek puros). Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.

That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.

That thou mayest clothe thyself (ινα περιβαληι — hina peribalēi). Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.

Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.

Eye-salve (κολλουριον — kollourion). Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).

To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.

That thou mayest see (ινα — hina blepēis). Another purpose clause with hina and the present active subjunctive (keep on seeing).

Free rendering of Proverbs 3:12 (in Hebrews 12:6), but with ους εαν — hous ean (indefinite relative plural) for ον — hon (definite relative singular), with πιλω — philō instead of αγαπαι — agapāi and with the first person παιδευω — paideuō for παιδευει — paideuei (the Lord chastens, from παις — pais child, training a child) and with ελεγχω — elegchō (reprove) added.

Be zealous (ζηλευε — zēleue). Present active imperative of ζηλευω — zēleuō in good sense (from ζηλοσ ζεω — zēlosζηλοω — zeō to boil), in opposition to their lukewarmness, here only in N.T. (elsewhere μετανοησον — zēloō), “keep on being zealous.”

Repent (μετανοεω — metanoēson). Ingressive first aorist active imperative of metanoeō f0).

I stand at the door (εστηκα επι την τυραν — hestēka epi tēn thuran). Perfect active of ιστημι — histēmi (intransitive). Picture of the Lord‘s advent as in Matthew 24:33; James 5:9, but true also of the individual response to Christ‘s call (Luke 12:36) as shown in Holman Hunt‘s great picture. Some see a use also of So James 5:2.

If any man hear - and open (εαν τις ακουσηι και ανοιχηι — ean tis akousēi kai anoixēi). Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.

I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.

Will sup (δειπνησω — deipnēsō). Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13.

He that overcometh (ο νικων — ho nikōn). Absolute nominative again as in Revelation 3:12, but resumed this time by the dative αυτωι — autōi as in Revelation 2:26.

To sit (κατισαι — kathisai). First aorist active infinitive of κατιζω — kathizō This promise grows out of the prophecy that the saints will share in the Messiah‘s rule, made to the twelve (Matthew 19:28; Luke 22:29.), repeated by Paul (1 Corinthians 6:2.), enlarged in Revelation 22:1-5 (to last forever, 2 Timothy 2:11.). James and John took this hope and promise literally (Mark 10:40) not metaphorically.

As I also overcame (ως καγω ενικησα — hōs kagō enikēsa). First aorist active indicative of νικαω — nikaō looking back on the victory as over in the past. In John 16:33 before the Cross Jesus says Εγω νενικηκα τον κοσμον — Egō nenikēka ton kosmon (perfect active), emphasizing the abiding effect of the victory.

Sat down (εκατισα — ekathisa). “I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case.