²I know your works, and your labor and patience, and that you cannot bear evil ones; and (you) tried those calling themselves apostles and are not, and did find them (to be) liars. 

³And you have patience and did bear because of my name and have not grown weary.

⁴But l have against you that you have left your first love.

⁵Remember therefore from where you have fallen, and repent, and do the first works. And if not, I am coming to you [erchomai soi], and will remove your lampstand out of its place, unless you repent. 

⁶But this you have, that you hate the works of the Nicolaitans, which I also hate.

⁷The (one) having an ear, let him hear what the Spirit says to the churches. To the (one) overcoming, I will give to him to eat of the tree of life which is in (the) midst of the paradise of God. 

v5 – Call to repentance and warning of imminent Advent-Parousia ('I am coming to you') when the lampstand of the unrepentant will be taken away. Revelation is bracketed with references to the rapidly approaching Advent-Parousia: 'Look, He is coming with the clouds' (1:7) and 'Look (22:7), I am coming quickly [erchomai tachy]' (22:7, 20). Beale (1999) feels that the 'coming' and 'removing' are both conditional here, but the epistle assures us that the coming and the removal will occur, and the churches now have the choice where they will be on that day (see also v16 and its parallel with 19:15; both definite references to the Advent-Parousia). 

v6 – the Nicolaitans may refer to Gnostics who held a dualistic teaching that nothing done in the body could affect the spiritual life (Sweet, 1993).

v7 – 'The (one) having an ear, let him hear' is an allusion to a saying attributed to Jesus of Nazareth in the gospels (Mark 4:9, 13; Matt. 13:9-17; Luke 8:8; 14:35), and seems to reflect Isa. 6:9-10 (see Beale, 1999). The one overcoming is promised eschatological access to 'the tree of life which is in (the) midst of the paradise of God,' wording which has echoes of Gen. 2:9; 3:22-24 [25-27 LXX]; Ezek. 28:13; 31:8-9; as well as in non-canonical Jewish sources (Beale, 1999).

• 'the (one) overcoming...' nikaw/ v. 'to conquer, to prevail' (1) forensically in court (Rom. 3:4; John 16:33; I John 2:13-14; Rev. 5:5; 12:10; Matt. 12:20 n. nikos; ) and (2) actually-experientially in battle (Rom. 12:21; Rev. 11:7; 13:7; 17:14). Some passages use nikaw/ strongly in one sense over the other, but frequently passages contain both meanings, often in the 'already-not yet' paradigm of realized eschatology, (1) already fulfilled and complete, but (2) not yet consummated: I Cor. 15:54-57 n. nikos; I John 4:4; 5:4-5; Rev. 2-3; 21:7; cf. Heb. 10:14 'for by one offering He has perfected forever [historic past tense], the (ones) who are being sanctified [continuous present tense].' 

I. Identificatory preamble – Suzerain = One with 7 stars, 7 golden lampstands; vassal = (the angel of?) the church in Ephesus. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital prologue (judicial finding) – 'I know your works...' formula

III. Covenant-treaty stipulations – Remember, repent, do the first works!

IV. Covenant-treaty sanctions – Blessing = promise to overcomer; Curse = removal of lampstand

V. Covenant-treaty perpetuity – Allusion to the perpetuity of the Adamic Covenant, with access to 'the tree of life' in 'the paradise of God' (Gen. 2). Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.' 

⁹I know your affliction and poverty; but you are rich; and the railing of the (ones) calling themselves Jews, and they are not, but (are) a synagogue of Satan. 

¹⁰Do not at all fear [the] things which you are about to suffer. Look, the devil is about to cast [mellei ballein] (some) of you into prison, so that you may be tried / tested [peirasthyte] and you will have affliction [exete thlipsin] ten days [ymerw/n deka]. Be faithful until death, and I will give you the crown of life.

¹¹The (one) having an ear, let him hear what the Spirit says to the churches. The (one) overcoming will by no means be hurt by the second death.

v9 – the 'a synagogue of Satan' motif reappears  in the message to Philadelphia (3:9)

v10 – 'Be faithful until death' reflects sayings of Jesus about 'the one enduring to the end will be saved' after describing persecution awaiting believers (Matt. 10:22; Mark 13:13). 'Tried / tested... the crown of life' reflects James 1:12, "Blessed is the man that endures temptation: for when he is tried / tested, he shall receive the crown of life..." = An allusion to the resurrection at Advent-Parousia. 'You will have affliction' is similar to Jesus' saying, "In the world you will have affliction [thlipsin echete]..." (John 16:33). The notion of a brief period of trial indicated by 'you may be tried...ten days [peirasthyte...ymerw/n deka]' is an allusion to Daniel 1: 'Test your servants for ten days [peirason di tous paidas sou ymeras deka]' (1:12) and 'he tested them ten days [peirason autois ymeras deka]' (1:14; see Beale, 1999; cf. also [10 being associated with test and judgment in Gen. 24:55; Num. 11:19). 

v11 – 'The (one) having an ear, let him hear' is an allusion to a saying attributed to Jesus of Nazareth in the gospels (Mark 4:9, 13; Matt. 13:9-17; Luke 8:8; 14:35), and seems to reflect Isa. 6:9-10 (see Beale, 1999). The final destruction of sin and sinners = 'the second death' (20:6, 14; cf. 21:8).

• 'the (one) overcoming...' see note on 2:7.

I. Identificatory preamble – Suzerain = The first and last, who was dead and lived again; vassal = (the angel of?) the church in Smyrna. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital (judicial finding) – "I know your affliction and poverty..." formula

III. Covenant-treaty stipulations – Do not fear and be faithful till death!

IV. Covenant-treaty ratification & sanctions – Ratification in death and resurrection of First and Last One; Blessing = promise to the overcomer; Curse = no specific one mentioned

V. Covenant-treaty perpetuity – re-ratification – Perpetual protection from the 2nd death, and Covenant re-ratification with the death and resurrection of martyrs, reflecting the death and resurrection of the Suzerain. Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.' 

¹³I know where you dwell, where the throne of Satan [o' thronos tou satana] (is). And you hold my name, and did not deny my faith even in the days of Antipas [kai en tais ymerais Antipas], my witness [martys], my faithful (one), was publicly executed [apektanthy] among you, where Satan dwells.

¹⁴But I have against you a small matter [all echw/ kata sou oliga], because you have there (ones) holding the teaching of Balaam, who taught Balak to cast a stumbling block before the sons of Israel, to eat idol sacrifices, and to commit fornication. 

¹⁵So also you have (ones) holding the teaching of the Nicolaitans likewise. 

¹⁶Repent therefore! Otherwise, I am coming to you quickly, and l will make war with them by the sword of my mouth. 

¹⁷The (one) having an ear, let him hear what the Spirit says to the churches. To the (one) overcoming, I will give to him of the manna having been hidden, and I will I give to him a white stone, and on the stone a new name having been written, which no one knows except the (one) receiving [it].

v13 – Pergamon as the location of 'the throne of Satan' may go back to the central reputation of the city as being 'full of idols' [kateidw/los], especially as the first city in Roman Asia where the Roman imperial cult (emperor worship) with the temple of Augustus and Roma was introduced. Pergamon as the seat of the Roman proconsul of the province was also a center for Roman persecution of Christians (Aune, 1997). The name Antipas is short for Antipatros and is attested in ancient sources to be a common name in the Greece, Macedonia, and the Aegean during Hellenistic and Roman times (Ibid.), so it could refer to a prominent martyr in the Smyrna church, who even eponymously represents a group of Smyrnian Christian martyrs who were known to have died for being 'against' the heathen traditions of their 'fathers' (Antipatros), perhaps in the founding of the Smyrna church. It is significant that the allusion is to a historical event known to be in the past by his audience, designated as 'in the days of Antipas My witness... [en tais ymerais Antipas o' martys...].'

v14 – Allusion to Balaam's attempt to curse Israel, and his implied involvement with Balak to lure them into idolatry and fornication (Num. 22-24; 25:1-5; 31:8, 16). Elsewhere in the NT, condemnation is pronounced against 'the way of Balaam' (II Pet. 2:15) and 'the error of Balaam' (Jude 11). 'The teaching of Balaam' may well refer to the antinomian Gnostics with Balaam representing 'the prototype of all corrupt teachers' (Charles, 1920). 

v15 – the Nicolaitans may refer to Gnostics who held a dualistic teaching that nothing done in the body could affect the spiritual life (Sweet, 1993) – see v6.

v16 – Warning-repentance reference to the rapidly approaching Advent-Parousia, when Christ will wage war by the sword of His mouth (19:15)

v17 – 'The (one) having an ear, let him hear' is an allusion to a saying attributed to Jesus of Nazareth in the gospels (Mark 4:9, 13; Matt. 13:9-17; Luke 8:8; 14:35), and seems to reflect Isa. 6:9-10 (see Beale, 1999). 'The manna having been hidden' seems to be an allusion to the pot of manna hidden within the Ark of the Covenant (Ex. 16:33-34) and reflected in Heb. 9:4. According to Beale (1999) 'a white stone' may have associations with a vote of acquittal (cf. IV Macc. 15:26 and Acts 26:10). 'A new name' may allude to a new name for Jerusalem as foretold in Isa. 62:2 and 65:15 (Ibid.).

• 'the (one) overcoming...' see note on 2:7.

I. Identificatory preamble – Suzerain = One with sharp, 2-edged sword; vassal = (the angel of?) the church in Pergamon. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital prologue (judicial finding) – 'I know where you live...' formula

III. Covenant-treaty stipulations – Repent!

IV. Covenant-treaty ratification & sanctions – Curses = investigation and execution by the One with the sword (cf. ratification, Gen. 15), Advent-Parousia warfare by the sword of His mouth (19:15); Blessing = Promises to the overcomer

V. Covenant-treaty perpetuity – (i) partaking of the hidden manna in the Ark of the Covenant, (ii) reception of white stone (lot) of acquittal (see note above on v17), (iii) a new name of vindication written on the stone of acquittal. Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.' 

¹⁹I know your works, and the love, and the ministry, and the faith, and your patience, and your works the last more than the first. 

²⁰But I have a few things against you, that you allow the woman Jezebel [tyn gynaika Iezabel], the (one) calling herself a prophetess, and she teaches and deceives My slaves to commit fornication, and to eat idol sacrifices. 

²¹And I gave time to her that she might repent of her fornication, and she does not want to repent of her fornication.

²²Look, I am casting her into a bed [of sickness / affliction], and the (ones) committing adultery with her into great affliction, unless they repent of her works.

²³And her children I will kill with death [apoktenw/ en thanatw/], and all the churches will know that I am the (one) searching inner parts [lit. kidneys] and hearts [egw/ eimi o' ereunw/n nephrous kai kardias], and I will give to each of you according to your works [kai dw/sw/ ymin ekastw/ kata ta erga ymw/n]. 

²⁴But to you, I say to the rest in Thyatira, as many as have not this teaching, who did not know the deep things of Satan, as they say: I am not casting on you another burden; 

²⁵nevertheless, what you have, hold fast until I come. 

²⁶And the (one) overcoming and the (one) keeping my works until (the) end, I will give to him authority over the nations [dw/sw/ autw/ exousian epi tw/n ethnw/n], 
²⁷and he will shepherd them with an iron staff [poimanei autous en rabdw/ sidyra] as the vessels of clay (are) shattered [w/s ta skeuy ta keramika syntribei], as I also have received from my Father [tou Patros mou] [cf. 3:5, 12].

²⁸And I will give to him the morning star [ton astera ton prw/inon, cf. 'the star (of) the morning']. 

²⁹The (one) having an ear, let him hear what the Spirit says to the churches.

v20a – 'the woman Jezebel [tyn gynaika Iezabel]' is an allusion to Ahab who did wickedly'even as his wife Jezebel led him astray [w/s metethyken auton Iezabel y gyny autou]' (I Kings 20[21]:25 LXX). 'Whoredoms and sorceries' were attributed to Jezebel (II Kings 9:22 LXX). Since ancient records show that women could indeed be prominent in contemporary synagogues and the Christian church (Aune, 1997), it is very likely that a particular woman leader in the Smyrna church who was advocating compromise, eating of food offered to idols, and spiritual / physical fornication, was assigned the symbolic name Jezebel in the letter. This figure is similar to the description given of 'the great whore ... the great city having a kingdom over the kings of the earth' (17:1, 18). 

v23 – When her children are 'killed with death' then 'all the churches will know...' constitutes a further datum that all 7 churches were intended to be contemporary, co-existing churches at the Advent-Parousia. So v23 likewise constitutes a warning-repentance appeal to the rapidly approaching Advent-Parousia, when the One 'searching inner parts and hearts [ereunw/n nephrous kai kardias]' ('Let the wickednesss of the wicked come to an end, and then you will direct the righteous, O God, searching the hearts and inward parts [etazw/n kardias kai nephrous]' Ps. 9:7 LXX; cf. 25(26):1) will destroy the wicked and 'will give to each of you according to your works' (20:12-13; 22:12; cf. Rom. 14:12). 

• v23a 'kill with death [apoktenw/ en thanatw/]' reflects Ezek. 33:27 LXX, 'thanatw/ apokenw/' (see Beale, 1999).
• v23b 'until (the) end' indicates the intention that Thyatira would continue as a contemporary church until the soon-coming Advent-Parousia. 
• v23b,c contain ideas alluding as a whole to a Hebraistic rendering of Jer. 17:10 LXX, 'I (the) Lord seach the heart and prove the kidneys, to give every one according to his ways [egw/ kyrios eszw/n kardias dai dokimazw/n nephrous, tou dounai (ve latet) eastw/ kata tas odous autou....'] (Charles, 1920). 
• In v23c the last phrase parallels Prov. 24:12 LXX, '...the Lord knows the hearts of all...who renders to every one according to his works [apodidw/sin (le 'adad) ekastw/ kata ta erga autou]' Cf. Ps. 61(62):12 LXX, 'And mercy is yours, O Lord, for You render to every one according to his works [apodidw/sin ekastw/ kata ta erga autou]'

v26-27 – 'I will give to him authority... [dw/sw/ autw/ exousian...]' is an extensive reflection of Davidic (enthronement-judgment) Ps. 2:8-9 LXX 'Ask of Me and I will give to you nations as your inheritance [aitysai par dmou, kai dw/sw/ soi ethny tyn klyronomian sou] and as your possession the ends of the earth [kai tyn kataschesin sou ta perata tys tys]. You will rule them with an iron rod [poimaneis autous en rabdw/ sidyra], as a clay vessel you wil shatter them [w/s sheuos keramew/s syntripseis autous].' In the NT, Psalm 2 is cited several times in connection with the Messianic enthronement of Jesus 'received' from God his Father (Acts 2:26-27; 4:25-26; 13:33; 19:15; Heb. 1:5; 5:5; see Aune, 1997). 'my Father [tou Patros mou]' is a reference to God attributed to Jesus widely in the gospels excluding Mark (Matt. 7:21; 10:32-33; 11:27; 12:50; 16:17; Luke 10:32; 22:29; 24:49; John 5:17; 6:32; 8:28, 29, 54; 10:10; and even the Gos. of Thomas 99; see Aune, 1997).

• 'the (one) overcoming...' see note on 2:7.

v29 – 'The (one) having an ear, let him hear' is an allusion to a saying attributed to Jesus of Nazareth in the gospels (Mark 4:9, 13; Matt. 13:9-17; Luke 8:8; 14:35), and seems to reflect Isa. 6:9-10 (see Beale, 1999).

I. Identificatory preamble – Suzerain = Son of God with fiery eyes and burnished, brazen-like feet; vassal = (the angel of?) the church in Thyatira. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital prologue (judicial finding) – 'I know your works...' formula

III. Covenant-treaty stipulations – Hold fast till I come!

IV. Covenant-treaty sanctions – Curses = killing of children of fornication, rendering to each according to (evil) works; Blessings = rendering to each according to (good) works; promises to overcomer

V. Covenant-treaty perpetuity – Co-rulership with the Suzerain to the overcomer. Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.'

²Be [ginou] watching [grygorw/n], and establish the things remaining which are about to die; for I have not found your works having been fuIfilled [peplyrw/mena] before my God. 

³Remember therefore how you have received and heard, and keep and repent. If therefore you do not watch [ean oun my grygorysys], I will come as a thief [yxw/ w/s kleptys], and by no means will you know what hour I will come upon you [kai ou my gnw/s poian w/ran yzw/ epi se]. 

⁴But you have a few names in Sardis which did not defile their robes, and they shall walk with Me in white because they are worthy. 

⁵The (one) overcoming, thus shall be clothed in white garments, and by no means will I blot his name out of the Scroll of Life [kai ou my exaleiphw/ to onoma autou ek tys BiBlou tys zw/ms]; and I will confess his name before My Father and before His angels ['omologysw/ to onoma auto enw/pion tou Patros Mou kai enw/pion tw/n aggelw/n autou]. 

⁶The (one) having an ear, let him hear what the Spirit says to the churches. 

v2-3 – The eschatological admonition to 'watch [grygoreuw/]' or 'stay awake, alert' goes back to the sayings tradition of Jesus of Nazareth where it was associated with both (1) the eschatological assault on Jesus (Markan passion narrative; Mark 14:34, 37-38 = Matt. 26:38, 40-41) and also (2) the immediacy of the Advent-Parousia [Mark 13:33-37; Luke 12:37, 39 parable of the doorkeeper (watch with lighted lamps); Matt. 25:13 parable of the returning bridegroom; the 'Olivet discourse' Mark 13:34-35, 37; Matt. 24:42-43]. The eschatological 'watch' admonition-sayings of Jesus are further reflected in both the Acts (20:31) and in the NT epistles (I Cor. 16:13; Col. 4:2; I Thes. 5:6, 10; I Pet. 5:8; here and in Rev. 16:15). v2-3 are especially dependent on Matt. 24:42 'Watch therefore because you don't know on what day your Lord is coming [grygoreite oun, oti ouk oidate poia ymera o' Kyrios ymw/n erchetai].' The idea of the Advent-Parousia coming as a thief emerges from the sayings of Jesus – the phrase, 'I will come as a thief [yxw/ w/s kleptys]' apparently echoes Q a putative common source of Matthew and Luke (specif. Matt. 24:43 = Luke 12:39). The idea reappears in various NT epistles (I Thes. 5: 2, 4; II Pet. 3:10; Rev. 3:3; 16:15). Although the warning is in terms of lack of watchfulness, the idea that 'by no means will you know what hour I will come' seems to reflect Jesus' saying in the Olivet Discourse about no one knowing the day or hour of the Advent-Parousia (Mark 13:32 = Matt. 24:36). 

v4-5 – 'Did not defile their robes,' 'walk with me in white,' 'be clothed in white garments.' The symbolism of undefiled, white garments representing righteousnes and innocent character is widespread in the Hebrew Scriptures and the NT. The commendation of those who 'did not defile their robes' is reminiscent of the judgment-removal of 'filthy garments to be replaced by a clean garment (Zech. 3:5-6) and other places. The idea of being clothed in white has connotations of righteousness and purity, the apparel of heavenly messengers including Christ at the Transfiguration, and priestly garments is widely attested in the Hebrew Scriptures, the gospels, the NT epistles including Revelation, and the apocrypha (See Beale, 1999; Aune, 1997). To walk with God is a metaphor for being faithful to God (cf. Enoch, Gen. 5:22; Noah, Gen. 6:9; Abraham, Gen. 17:1). 

• 'the (one) overcoming...' see note on 2:7.
• 'By no means will I blot his name out of the Scroll of Life [kai ou my exaleiphw/ to onoma autou ek tys BiBlou tys zw/ms]' is a very direct reference to Ex. 32:32-33 'And now if You will forgive their sin, forgive, and if not, blot me out of your book [exaleiphon me ek tys BiBlou sou]...' (LXX, cf. Ps. 68[69]:29 LXX). 'The Scroll of Life' motif has as its primary setting (Aune, 1997) God's (Jubilee Day of Atonement, JDA) pre-Kingdom judgment with a Representative 'Son of man' / 'Michael the great Prince standing for your people' in Daniel (7:9-14; 12:1-2; cf. 8:14 = 9:24, 27; cf. 11QMelchizedeq) and is there connected with justification and deliverance; it's corresponding derivative NT setting is likewise God's (JDA) pre-Advent judgment in Christ (Heb. 12:22-24; 4:12-16; Rev. 4-5; 12:5-12; Rom. 3:3-4...19-31; etc.; cf. Rev. 1-3) where again there is the association with justification and safety ('Rejoice that your names have been enrolled in the heavens' Luke 10:20; Heb. 12:23; Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27) until God's final executive judgment of the last great day (Rev. 20:11-15; cf. I Enoch 47:3; 90:20). For more on the pre-Kingdom / pre-Advent judgment in Daniel, 11QMelchizedeq, and Hebrews, see Greer, 2001a, 2001b, 2003 linked above and in the References. The 'book of life' metaphor has roots in the ancient Near Eastern royal court with records for the king to use in judgment (Ezra 4:15; Est. 6:1) and traceable origins stretching back to ancient Sumerian and Akkadian literature (Aune, 1997; cit. Paul, 1973). It follows naturally from this allusional background that the representation in the pre-Kingdom / pre-Advent judgment by the 'Son of man' / 'Michael' / 'Christ' figure is judicial: 'And I will confess his name before My Father and before His angels ['omologysw/ to onoma auto enw/pion tou Patros Mou kai enw/pion tw/n aggelw/n autou]' is derived from the sayings of Jesus in Q (Luke 12:8 = Matt. 10:32): 'I tell you, every one who confesses Me before men, also the Son of man [cit. 'Son of man' in Dan. 7:9-14] will confess him before the angels of God ['omologysei en autw/ emprosthen tw/n aggelw/n tou Theou]' = 'Every one therefore who shall confess Me before men I also will confess him before my Father [allus. 'Ancient of Days' in Dan. 7:9-14] in the heavens ['omologysei kagw/ en autw/ emprosthen tou Patros Mou tou en tois ouranois].' This saying of Jesus reappears also in II Clement 3:2 (Aune, 1997; cit. Donfried, 1974). The concept of Christ's royal and heavenly judicial mediation and representation is developed extensively throughout the NT (Eph. 1:9-10, 20-23; 2:5-6; Rom. 3-4; 8:31-39; etc.), especially and formally in Hebrews.

I. Identificatory preamble – Suzerain = One with 7 Spirits of God and 7 stars; vassal = (the angel of?) the church in Sardis. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital prologue (judicial finding) – 'I know your works...' formula

III. Covenant-treaty stipulations – Be watchful, establish what is about to die, remember, keep, repent!

IV. Covenant-treaty sanctions – Curses = coming as a thief at an unknown time to the unprepared; Blessings = the undefiled will walk with Suzerain in white; promises to overcomer

V. Covenant-treaty perpetuity – For the overcoming, clothing in white (cf. imputed righteousness), retention at last of name in the Day of Atonement Scroll of life, judicial vindication by confession of Son before Father and angels. Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.' 

⁸I know your works. Look! I have given before you a door having been opened, and no one is able to shut it, because you have little strength and have kept My word, and did not deny My name. 

⁹Look, I give (some) of the synagogue of Satan, those calling themselves Jews, and they are not but (they) lie; look, I will I make them come and bow down before your feet [poiysw/ autous ina yxousin kai proskynysousin enw/pion tw/n podw/n sou], and they shall know that I loved you [egw/ ygapysa se]. 

¹⁰Because you did keep the word of my patience [oti etyrysas ton logon gys 'ypomonys mou], I also will keep you from the hour of trial that (one) being about to come on all the inhabited world [kagw/ se tyrysw/ ek tys w/ras tou peirasmou tys mellousys erchesthai epi tys oikoumenys olys], to afflict the (ones) dwelling on the earth [peirasai tous katoikountas epi tys gys]. 

¹¹I am coming quickly [erchomai tachy]. Hold fast what you have in order that at no one takes your crown. 

¹²The (one) overcoming, I will make him a pillar in the shrine [naw/] of my God, and out [exo] by no means will he go [any] longer. And I will write on him the name of my God and the name of the city of my God, the (re)new(ed) Jerusalem descending out of heaven from my God [tys kainys 'Ierousalyn y kataBainousa ek tou ouranou apo tou Theou Mou], and my new name. 

¹³The (one) having an ear, let him hear what the Spirit says to the churches.

v8 – 'Look! I have given before you a door having been opened' seems to  be an ongoing reference to Isa. 22:22 and commentators have likewise interpreted this in v8 as a reference to eschatological access to the kingdom (cf. Luke 13:24-25 ~ Matt. 7:13, or Acts 14:27) or even to spreading the gospel (cf. I Cor. 16:9; II Cor. 2:12; Col. 4:3, or again Acts 14:27; both views summarized in Aune, 1997) '...and no one is able to shut it' is another reflection of Isa. 22:22 and its citation in v7.

v9 – 'the synagogue of Satan' consists of imposters falsely claiming to be part of the Jewish faith. 'I will I make them come and bow down before your feet [poiysw/ autous ina yxousin kai proskynysousin enw/pion tw/n podw/n sou]' is a rather direct reflection of the Hebrew Isa. 60:14 (MT) 'Also the sons of your afflicters shall come to you bowing, and all who despised you shall fall down at the souls of your feet. They shall call you, the city of YAHWEH, the Zion of the Holy One of Israel' which may be linked with 'the new Jerusalem' of v12. Also a possible echo of Isa. 49:23 'Kings shall be your nursing fathers, and their princesses your nurses; they shall bow down to you upon the face of the earth , and shall lick the dust of your feet...' Cf. 1QM 19:6 'Their kings shall wait on you, [all your oppressors] lie prostrate before you, and they shall lick the dust of your feet' (Garcia Martinez, 1996). Other similar passages collectively alluded to here also include Ps. 86:9; Isa. 45:14; 49:23 (Beale, 1999). Aune (1997) sees irony here in that while Gentiles bow before a redeemed Israel in Isaiah, it is Jews who bow before Christians in Revelation. This is probably foreign to 1st century Christians, who saw themselves as partaking in the blessings of the Covenant and ultimate triumph of Israel (Rom. 11:25-32) whose Messiah had already come. Furthermore the reference here is to those who are 'imposters' (perhaps a reference to those of Israel who ultimately reject Christ). To see an anti-Jewish polemic here (more characteristic of the post-Hadrian, post-2nd century CE western Christian church) is to foist an anachronism onto the text. 'And they shall know that I loved you [egw/ ygapysa se]' may be an allusion to part of Isa. 43:4 'Since you became precious in My sight, you have become glorious, and I have loved you [egw/ se ygapysa], and I will give men for you, and princes for your life.' 

v10 – 'keep the word of my patience' – This commendation may well be a reference to an eschatological injunction from Luke's version of Jesus' Olivet Discourse for Christians in trial and persecution, 'In your patience ['ypomony] you will gain your souls' (Luke 21:19, and possibly appearing also in Rev. 1:9; 13:10; 14:12). 'I also will keep you from the hour of trial [kagw/ se tyrysw/ ek tys w/ras tou peirasmou]' does not refer to removal of the saints as in the 'pre-tribulation rapture' doctrine, but to protection from the temptation as in John 17:15 'I do not ask that You take them from the world, but that You should keep them from the evil [tyrysys autous ek tou ponyrou].' 'the hour of trial...being about to come on all the inhabited world [tys w/ras tou peirasmoutys mellousys erchesthai epi tys oikoumenys olys]' is another clear reference to the immediacy of the final hour about to overtake the world. 

• 'The hour of trial [tys w/ras tou peirasmou]' is an articular phrase indicating reference to an event familiar to the author's audience namely, the expectation in early Judaism / Christianity of an unprecedented episode of trouble, great distress and suffering to immediately precede the final victory of the kingdom of God (Aune, 1997 cit. Volz, Eschatologie, pp. 147-63). Hence, the phrase is multi-allusional. The earliest echo of such an idea goes all the way back to Jacob (eponymous Israel) in his darkest hour when he wrestled supernaturally crippled with a Night Stranger before reconciling with his brother Esau (Gen. 32-33). This is reflected in Jer. 30:7 MT 'Alas! for that day (is) great, because none (is) like it, and it (is) a time of trouble for Jacob, but he shall be saved from it.' These ancient motifs are re-echoed eschatologically in Dan. 9:27; 12:1; Zech. 12-14; T. Mos. 8:1; Jubil. 23:11-21; II Apoc. Bar. 27:1-15, and in Mark 13:7-20 = Matt. 24:15-31; Luke 21:20-24; Rev. 7:14 among other places; Aune, 1997 ref. Volz, Eschatologie). This episode of distress was also conceived of as 'the woes of the Messiah' (Isa. 26:16-19; Hos. 13:13; Mic. 4:9-10; Hag. 2:6; Mark 13:8; Matt. 24:8; Aune, 1997 cit. Volz, Eschatologie), or more precisely, 'the birth pangs of the Messiah.' 

v12 – The eschatological access to 'the shrine of my God' is probably an echo of the allusion to Isa. 22:22 which is applied to refer to Jesus as the new Stewart of the house of God in the beginning of the message (v7-8). 'The (re)new(ed) Jerusalem descending out of heaven from My God [tys kainys 'Ierousalyn y kataBainousa ek tou ouranou apo tou Theou Mou]' is closely parallel to Rev. 21:2 and 10. 

• 'the (one) overcoming...' see note on 2:7.

I. Identificatory preamble – Suzerain = holy, true One with key of David, opening and shutting immutably; vassal = (the angel of?) the church in Philadelphia. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital prologue (judicial finding) – 'I know your works...' formula

III. Covenant-treaty stipulations – Hold fast!

IV. Covenant-treaty sanctions – Blessings = keeping from 'the hour of trial' about to overtake the world (seems to echo as an answer to Jesus' 'kingdom prayer' of Matt. 6:9-13 = Luke 11:2-4); promises to overcomer; Curses = Taking of the crown from one not 'holding fast'

V. Covenant-treaty perpetuity – re-ratification & succession to future generations – For the overcomer, becoming a permanent 'pillar' in 'the shrine of My God' (refers often to innermost shrine, the Holiest), a new name, even the name of the Suzerain (adoption), and of the new eternal heavenly Jerusalem. Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.'

¹⁵I know your works, that you are neither cold [psyxros] nor hot [zestos] I would that you were cold or hot 
¹⁶So because you are lukewarm [chliapos], and neither hot nor cold, I am about to vomit you [mellw/ se emesai] out of my mouth. 

¹⁷Because you say,

and do not know that you are the (one) wretched and pitiable and poor and blind and naked. 

¹⁸I counsel you to buy from me gold having been fired by fire [pepyrw/menon ek pyros, i.e., refined] that you may be rich, and white garments that you may be clothed, and may not be revealed your shame and nakedness, and eyesalve to anoint your eyes in order that you may see. 

¹⁹As many as I love, I rebuke and (I) discipline [egw/ osous ean philw/ elegchw/ kai paideuw/]. Be heated [zyleue, i.e., zealous] therefore and repent. 

²⁰Look, I stand at the door and (I) knock [estyka epi tyn thyran kai krouw/]: If any one hears My voice [phw/nys mou] and opens the door [anoixy tyn thyran], I will come in to him and (I) will dine with him and he with Me. 

²¹The (one) overcoming, I will give to him to sit with me in my throne, as I also overcame and sat with my Father in His throne. 

²²The (one) having an ear, let him hear what the Spirit says to the churches.

v15-16 – The spiritual metaphors of 'cold...hot...lukewarm...vomit' have long been recognized as historical allusions to the tepid, mineral-rich water supply of ancient Laodicea, which was in stark contrast to 'the pure cold water of Colossae' or 'the hot medicinal springs of Hierapolis' (Aune, 1997). 'I am about to vomit you [mellw/ se emesai] out of My mouth' is an eschatological warning of the immediacy of judgment against the complacently unrepentant. 

v17 – The 'Rich am I, and (I) have become rich, and (I) have no need' soliloquy (Aune, 1997) is translated loosely from the Hebrew (according to Charles 1920) of Hosea 12:9 'And Ephraim said, Yet I am rich, I have found wealth for me; (in) all my labors they shall not find in me iniquity that (is) sin.' There seems to be an allusion also to I Enoch 97:8-9 (Aune, 1997), (which in turn is also dependent on Hos. 12:9) 'Woe to you, who have wrongfully acquired silver and gold, while saying, We have become rich, have treasure and have everything that we want; now we want ot expand what we own, because we have gathered silver and our storage bins are full.' 

v18 – Contains multiple allusive echoes: Isa. 55:1 invites all who are thirsty to 'come... buy and eat...without money...without price'; the trial of believers as the refining of gold appears in Job 23:10; (silver Ps. 66:10; cf. 12:6); Zech. 13:9, and in another NT epistle, I Pet. 1:7. For comments on 'white garments' see on 3:4-5. The idea of 'garments that you may be clothed, and may not be revealed your shame and nakedness' is a strong eschatological warning again reflecting the epistle's recurring motif of the immediacy of the Advent-Parousia: 'Look, I am coming as a thief. Happy is the (one) watching and keeping his garments, lest he walk naked and they see his shame' (16:15). The 'eyesalve' motif may be a historical allusion to a 1st century CE medical school in Laodicea where practiced Demosthenes Philalethes, a famous opthalmologist – Laodicea was also within ancient Phrygia known for 'Phrygian powder' used in eye medications (Strabo; Hemer; cit. in Aune, 1997). 

v19 – 'As many as I love, I rebuke and (I) discipline [egw/ osous ean philw/ elegchw/ kai paideuw/]' is an allusion to Prov. 3:12 LXX which is quoted in Heb. 12:6 (Aune, 1997). The whole passage in Prov. 3:11-12 '[My] son, do not lightly esteem the discipline of (the) Lord [yie my oligw/rei paideias Kyriou, myde ekluou yp autou elegchomenos] for whom (the) Lord loves He rebukes [and] scourges every son He receives [on gar agapa Kyrios elegchei, mastigoi de panta uion on paradechetai]' is alluded to in Heb. 12:5-6 '...My son do not lightly regard [the] discipline of (the) Lord, nor faint [when] being reproved by Him [yie Mou, my oligw/rei paideias Kyriou, myde ekluou yp autou elegchomenos], for whom (the) Lord loves He disciplines, and scourges every son whom He receives [on gar agapa Kyrios paideuei, mastigoi de panta uion on paradechetai]'

v20 – 'Look, I stand at the door and (I) knock [estyka epi tyn thyran kai krouw/]: If any one hears My voice [phw/nys mou] and opens the door [anoixy tyn thyran]...' seems to contain allusions to Song 5:2 'I sleep but my heart is awake: The voice of my brother-kinsman [adelphidou] knocks at the door [phw/ny adelphidou mou krouei epi tyn thyran], Open to me [anoixon moi], my companion, my sister-kinswoman [adelphi], my dove, my perfect one....' In Song 5:3, she is unready to receive the lover, having removed her outer garment and washed her feet – it is possible that the description of the church in Laodicea as naked and needing white garments (v17-18) somehow echoes this thought.

v21 – The idea of a messianic figure triumphant and sitting with God in judgment is not unknown in the Hebrew Scriptures (Ps. 110; Dan. 7; Zech. 12-14; etc.) and is emphasized in the Gospels and NT epistles (Hebrews; Romans; Ephesians; Revelation, etc.). The eschatological Covenant community would also triumph with Him (Ps. 110; Dan. 7; Zech. 12-14; etc. including the NT epistles). 

• 'the (one) overcoming...' see note on 2:7.

I. Identificatory preamble – Suzerain = the Amen, the Witness faithful and true, the Chief of God's creation; vassal = (the angel of?) the church in Laodicea. Possible opening invocation of Covenant witnesses formula: 'To the angel of the church in __, write....'

II. Historical recital prologue (judicial finding) – 'I know your works...' formula

III. Covenant-treaty stipulations – Buy, be heated and repent! Hear and open the door!

IV. Covenant-treaty sanctions – Curse = About to vomit you up; Blessings = rebuking and chastening for one loved, entrance and dining with the Suzerain, promise to the overcomer

V. Covenant-treaty perpetuity – Co-accession of the overcomer to the throne of the Suzerain. Closing appeal to Covenant witnesses formula – 'The (one) having an ear, let him hear what the Spirit says to the churches.'