Biblia Sacra Vulgata  Editio, from the History Department, University of Kansas
Douay-Rheims Bible from The Douay-Rheims Bible Home Page
Explanatio Apocalypsis, Patrologia Latina 93, coll. 129-206 The Explanation of  the Apocalypse by Venerable Beda, trans. the Rev . Edw. Marshall (Oxford: Parker, 1878).

BOOK THE FIRST.

ON CHAPTER 3.              

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This page last modified 9 August 2001.

3:1 et angelo ecclesiae Sardis scribe haec dicit qui habet septem spiritus Dei et septem stellas scio opera tua quia nomen habes quod vivas et mortuus es
Chapter 3
1 And to the angel of the church of Sardis, write: These things saith he, that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast the name of being alive: and thou art dead.
Et angelo Ecclesiae Sardis scribe. Hunc angelum, id est sacerdotem minus solertem in malis corrigendis arguit. Quosdam tamen in albis ambulantes habere collaudat, quibus nomen Sardis lapidis utique pretiosi congruit.

Scio opera tua, quia nomen habes quod vivas, et mortuus es. Tibi quidem vivus esse videris, sed si non in pravorum correctione vigilaveris, jam inter mortuos computaberis.
 3.1 Sardis. He reproves this angel, that is, the bishop, as not sufficiently diligent in correcting the bad. He commends him, however, as having some who walk in white, and the name Sardis agrees with these, as that of a precious stone.                        

name. To thyself, indeed, thou seemest to be alive. But if thou art not watchful in the correction of the wicked, thou wilt henceforth be numbered among the dead.

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3:2 esto vigilans et confirma cetera quae moritura erant non enim invenio opera tua plena coram Deo meo
2 Be watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God.
Non enim invenio opera tua plena coram Deo meo. Plena coram Deo non sunt opera rectoris, si non et caeteros excitare contenderit, quamvis hominibus innoxius esse videatur.
 2. works. If a ruler has not striven to incite others as well, although he may appear guiltless before men, his works are not perfect before God.
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3:3 in mente ergo habe qualiter acceperis et audieris et serva et paenitentiam age si ergo non vigilaveris veniam tamquam fur et nescies qua hora veniam ad te
3 Have in mind therefore in what manner thou hast received and heard: and observe, and do penance. If then thou shalt not watch, I will come to thee as a thief, and thou shalt not know at what hour I will come to thee.
{140D} Veniam ad te tanquam fur. Sicut in evangelica parabola, sic et hic exemplo furis cavendi, vigilare praemonet.
 3. thief. Here also, as in the parable of the Gospel, he warns us to be watchful by the example of taking precaution against a thief.
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3:4 sed habes pauca nomina in Sardis qui non inquinaverunt vestimenta sua et ambulabunt mecum in albis quia digni sunt
4 But thou hast a few names in Sardis, which have not defiled their garments: and they shall walk with me in white, because they are worthy.
Sed habes pauca nomina in Sardis qui non inquinaverunt vestimenta sua. Non dixit paucos, sed pauca nomina. Proprias enim oves vocat nominatim; qui Moysen novit ex nomine, et suorum nomina scribit in coelo sanctorum.
 4. few. He said not a "few," but a "few names." For "He calleth His own sheep by name, Who knew Moses by name, and Who writes the names of His saints in heaven."
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3:5 qui vicerit sic vestietur vestimentis albis et non delebo nomen eiusde libro vitae et confitebor nomen eius coram Patre meo et coram angelis eius
5 He that shall overcome, shall thus be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before my Father, and before his angels.
Qui vicerit, sic vestietur vestimentis albis. Omnes ad illorum provocat habitum qui holosericam baptismi inviolatam servaverunt.
 5. overcometh. He invites all men to imitate those who have kept the silken robe of baptism undefiled.
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3:6 qui habet aurem audiat quid Spiritus dicat ecclesiis
6 He that hath an ear, let him hear what the Spirit saith to the churches.


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3:7 et angelo Philadelphiae ecclesiae scribe haec dicit sanctus et verusqui habet clavem David qui aperit et nemo cludit et cludit et nemo aperit
7 And to the angel of the churchof Philadelphia, write: These things saith the Holy One and the true one, he that hath the key of David; he that openeth, and no man shutteth; shutteth, and no man openeth:
Et angelo Philadelphiae Ecclesiae scribe. Philadelphia, dilectio fraterna interpretatur, qui janua regni aperitur, et a Domino diligi promittitur.

{141A} Haec dicit sanctus et verus, qui habet clavem David. Id est regiam potestatem, quia sive ex David stirpe natus, sive quia prophetia David, Christi est dispensatione patefacta.

Qui aperit, et nemo claudit, etc. Legis divinae secreta solius Christi potestate panduntur fidelibus, clauduntur infidelibus.
 7. Philadelphia. Philadelphia is interpreted "brotherly love," and to it is the door of the kingdom opened, and the promise made of being beloved by the Lord.

key. That is, royal power, either because He was born of the family of David, or because the prophecy of David was made manifest by the dispensation of Christ.

openeth. The secrets of the divine law are opened to the faithful, and shut to the unbelieving, by the power of Christ alone.

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3:8 scio opera tua ecce dedi coram te ostium apertum quod nemo potest cludere quia modicam habes virtutem et servasti verbum meum et non negasti nomen meum
8 I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength, and hast kept my word,and hast not denied my name.

Ecce dedi coram te ostium apertum, etc. Janua scientiae coelestis, quam Ecclesiae suae Christus aperuit, nullius unquam vi aut nisu praecluditur.

Quia modicam habes virtutem, etc. Causam ostendit, quod ideo haec dona promereatur Ecclesia, quia non in suis viribus, sed in regis Christi gratia confidit, lausque est protegentis Dei et devotionis Ecclesiae quod modicae fidei aperiatur ostium vincendi, et {141B} quod modica virtus fide roboretur.
 8. door. By no man's power is the gate of heavenly knowledge, which Christ has opened to His Church, ever shut against it.

strength. He shews the reason on account of which the Church obtains these gifts, namely, that it does not trust in its own powers, but in the grace of  Christ, the King. And it is the praise of God the protector, and of the devotion of the Church, that the gate of victory is opened to a little faith, and that a little power is strengthened by faith.

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3:9 ecce dabo de synagoga Satanae qui dicunt se Iudaeos esse et non sunt sed mentiuntur ecce faciamillos ut veniant et adorent ante pedes tuos et scient quia ego dilexi te
9 Behold, I will bring of the synagogue of Satan, who say they are Jews, and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee.
Ecce dabo de synagoga Satanae, qui dicunt se Judaeos esse, et non sunt. Hoc omni Ecclesiae tunc promisit, quia non Philadelphiae tantum crediderunt ex Synagoga Judaeorum, sicut in Actibus apostolorum invenimus.

 9. synagogue. He promises this to all the Church of that time, for it was not at Philadelphia alone that there were believers from the synagogue of the Jews, as we find in the Acts of the Apostles.
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3:10 quoniam servasti verbum patientiae meae et ego te servabo ab hora temptationis quae ventura est in orbem universum temptare habitantes in terra
10 Because thou hast kept the word of my patience, I will also keep thee from the hour of the temptation, which shall come upon the whole world to try them that dwell upon the earth.
Quoniam servasti verbum patientiae meae, etc. Quoniam exemplum meum servasti in adversis tolerandis, et ego te vicissim ab imminentibus servabo pressuris; non quidem ut non tenteris, sed ut non vincaris adversis. Et licet Ecclesia semper exerceatur adversis, potest tamen hic hora tentationis et humiliatio Judaeorum sub tempore Antichristi significari, ut sicut in sequentibus insexto saepius ordine, sic et hic in sexto angelo novissima persecutio designetur.{141C} In qua quidem Judaeorum mali decipiendi et decepturi, alii autem Eliae magni prophetae monitis legem spiritualiter intellecturi, et Ecclesiae membris incorporati, creduntur hostem fortiter esse victuri.
 10. kept. Because thou hast kept My example in suffering adversity, I also will keep thee from the impending afflictions, not, indeed, that thou mayest not be tempted, but that thou mayest not be overcome by adversity. And although the Church is always tried, by adversity, yet, in this place, the hour of temptation, and the humiliation of the Jews in the time of antichrist, may be signified; that, as frequently happens in the course of this book at the sixth in order, so here also at the sixth angel, the last persecution may be designated. But as to this, it is believed that the wicked Jews will be deceived as well as deceive, but that others will understand the law spiritually through the instruction of the great prophet Elijah, and will be incorporated among the members of the Church, and bravely overcome the enemy.
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3:11 venio cito tene quod habes ut nemo accipiat coronam tuam
11 Behold, I come quickly: hold fast that which thou hast, that no man take thy crown.
Ecce venio cito. Tene, quod habes, etc. Ne tolerando lassescas. Cito enim auxiliabor, ne forte, te deficiente, alius tibi decretam accipiat mercedem.Sic sanctorum numerum, qui apud Deum fixus est, impossibile est zizaniorum crescentium perfidia breviari. Si enim corona alteri tradatur amissa, non vacat locus ejus qui quod tenebat amisit.
 11. hold fast. Do not grow weary in endurance, for I will help thee quickly, lest perhaps another, through thy failure, receive the reward which was decreed for thee. So it is impossible that the number of the saints which is fixed with God should be diminished by the faithlessness of the increasing tares. For if the lost crown is delivered to another, the place of him who has lost it is not vacant.
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3:12 qui vicerit faciam illum columnam in templo Dei mei et foras non egredietur amplius et scribam super eum nomen Dei mei et nomen civitatis Dei mei novae Hierusalem quae descendit de caelo a Deo meo et nomen meum novum
12 He that shall overcome, I will make him a pillar in the temple of my God;and he shall go out no more; and I will write upon him the name of my God,and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.
Qui vicerit, faciam illum columnam in templo Dei mei, etc. Qui adversa propter me devicerit, gloriosus in templo Ecclesiae nullam adversitatis timebit ultra{141D} jacturam. Hae columnae, id est, sancti viri, nunc sustinendo Ecclesiam muniunt, tunc eminendo decorant, sicut illae duae in foribus templi Salomonis.

Et scribam super eum nomen Dei mei. Quia videlicet per adoptionem filii Dei dicimur.

Et nomen civitatis Dei mei, Novae Jerusalem. Unitati Ecclesiae sociabitur, quae gratia coelesti in novam vitam generata est.

Et nomen meum novum. Hoc est nomen Christianum, non quod novum sit istud Filio Dei, qui hanc habuit claritatem antequam mundus fieret, sed novum Filio hominis qui fuit mortuus et resurrexit, et sedet ad dexteram Dei.
 12. temple. He who has overcome adverse things for My sake shall be glorious in the temple of the Church, and shall no more fear any loss which adversity can bring. The pillars, that is, holy men, at one time strengthen the Church by their support, at another adorn it by their elevation, like the two pillars at the door of Solomon's temple [3 Kings (I A. V.) 7:21 ; 2 Chron.3:17.]

Name. That is, because we are called "the sons of God" by adoption [Gal.4:5; 1 John 3:2].

city. He shall be joined to the unity of the Church, which, by heavenly grace, is born again to a new life.

new name. This is the Christian name, not that 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 died and rose again, and sitteth on the right hand of God.

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3:13 qui habet aurem audiat quid Spiritus dicat ecclesiis
13 He that hath an ear, let him hear what the Spirit saith to the churches.


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3:14 et angelo Laodiciae ecclesiae scribe haec dicit Amen testis fidelis et verus qui est principium creaturae Dei
14 And to the angel of the church of Laodicea, write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God:
Et angelo Laodiciae Ecclesiae scribe. Laodicia dicitur {142A} tribus amabilis Domini, sive fuerunt in vomitu. Erant enim ibi et quibus diceret: Incipiam te evomere ex ore meo. Et quibus item: Ego quos amo, arguo et castigo. Ex Graeco autem populus justus interpretatur.

Haec dicit Amen, testis fidelis et verus, etc. Amen vere sive fideliter interpretatur. Christus ergo, qui est in divinitatis essentia veritas, per Incarnationis mysterium principium creaturae Dei factum se esse commemorat, ut per haec ad tolerantiam passionum conformet Ecclesiam.
 14. Laodicea. Laodicea means "the lovely tribe of the Lord," or, "they were in vomiting." For there were there both those to whom He said, "I will spew thee out of My mouth," and those also to whom He said this, "Whom I love, I rebuke and chasten." But, according to the Greek, it is interpreted, "a just people."  
                     
Amen. Amen is interpreted, "truly," or "faithfully." Christ, therefore, Who in the essence of His divinity is truth, declared that, by the mystery of His Incarnation, He was made "the beginning of the creation of God," that He may train the Church by these things for the endurance of sufferings.                      

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3:15 scio opera tuaquia neque frigidus es neque calidus utinam frigidus esses aut calidus
15 I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot.
Scio opera tua, quia neque frigidus es, neque calidus, etc. Nec in fide fervidus es, nec in totum infidelis. Quod si adhuc infidelis esses, adhuc tibi spes convertendi maneret; nunc vero quia voluntatem {142B} Domini, quam cognovisti, non facis, de visceribus Ecclesiae meae projicieris.
 16 [sic].  lukewarm. Thou art neither fervent in faith, nor entirely unbelieving. But, if thou wert still unbelieving, there would yet remain to thee the hope of conversion, whereas now, in that thou doest not the will of the Lord which thou knowest, thou shalt be cast forth from the bosom of My Church.
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3:16 sed quia tepidus es et nec frigidus nec calidus incipiam te evomere ex ore meo
16 But because thou art lukewarm, and neither cold, not hot, I will begin to vomit thee out of my mouth.


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3:17 quia dicis quod dives sum et locupletatus et nullius egeo et nescisquia tu es miser et miserabilis et pauper et caecus et nudus
17 Because thou sayest: I am rich, and made wealthy, and have need of nothing: and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked.
Quia dicis quod dives sum, et locupletatus, etc. Sola fide contentus, justitiae tibi frustra divitias usurpas, sed si vere dives esse desideras, fervorem charitatis pressurarum flamma probatum, derelictis omnibus, eme, atque oculos mentis non stibio fallacis jactantiae, sed divinae scientiae perunge collyrio. Collyrio oculos inungere, est exsecutione boni operis intelligentiam Scripturae sanctae promereri.
 17. rich. Thou art content with faith alone, and it is in vain that thou layest claim to the treasures of righteousness. But if thou desirest to be truly rich, forsake all things, and buy the fervour of love, proved in the flame of afflictions, and anoint the eyes of thy mind, not with the antimony of deceitful boasting, but with the eye-salve of divine knowledge. To anoint the eyes with eye-salve is to gain an understanding of holy Scripture by the performance of a good work.
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3:18 suadeo tibi emere a me aurum ignitum probatum ut locuples fias et vestimentis albis induaris et non appareat confusio nuditatis tuae et collyrio inungue oculos tuos ut videas
18 I counsel thee to buy of me gold fire tried, that thou mayest be made rich; and mayest be clothed in white garments, and that the shame of thy nakedness may not appear; and anoint thy eyes with eyesalve, that thou mayest see.


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3:19 ego quos amo arguo et castigo aemulare ergo et paenitentiam age
19 Such as I love, I rebuke and chastise. Be zealous therefore, and do penance.
Ego quos amo, arguo et castigo. Ne refugias pati adversa, cum hoc speciale sit indicium amari a Domino.

Aemulare ergo et poenitentiam age. Ostendit fuisse illic qui aemulandi sequendique fuissent.
 19. chasten. Do not shrink from suffering adversity, seeing that this is an especial proof that thou art loved by the Lord.

repent. He shews that there had been there such as were emulated and followed.                        

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3:20 ecce sto ad ostium et pulso si quis audierit vocem meam et aperuerit ianuam introibo ad illum et cenabo cum illo et ipse mecum
20 Behold, I stand at the gate, and knock. If any man shall hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me.
{142C} Ecce sto ad ostium et pulso, etc. Ostium quidem cordis tui exhortationis dextera pulso, quam si libenter receperis, me inhabitatore et cohaerede dignus habeberis.

 20. knock. I knock, indeed, at the door of thy heart with the right hand of exhortation, and if thou receive it willingly, thou shalt be deemed worthy of My dwelling with thee, and being fellow-heir with thee.
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3:21 qui vicerit dabo ei sedere mecum in throno meo sicut et ego vici et sedi cum Patre meo in throno eius
21 To him that shall overcome, I will give to sit with me in my throne: a sI also have overcome, and am set down with my Father in his throne.

Qui vicerit, dabo ei sedere mecum in throno meo. Confessorem participem dicit potestatis et judicii. Qui consedere, inquit, nos fecit in coelestibus in Christo.


Sicut et ego vici, et sedi cum Patre meo in throno ejus. Vincens Dominus in throno cum Patre sedit, quia post passionis certamina, post palmam resurrectionis, clarius se omnibus quod potestati Patris esset aequalis indicavit. Nota in singulis Ecclesiis primo Dominum suam indicare potentiam, dehinc {142D} opera Ecclesiae vel laudanda vel vituperanda, intermista semper admonitione, retexere. Postremo, mercedem quae et in praesenti et in futuro potest intelligi, utrique parti rependere debitam.

21. sit. By "sitting with Him " He means, being a partner in power and judgment. "Who has made us sit together," he says, "in heavenly places in Christ [Eph. 2:6]."


overcame. The Lord, as a Conqueror, sat down with the Father on the throne, in that, after the conflict of His passion, after the victory of His resurrection He manifested Himself more clearly to all, as co-equal with the Father in power. Observe, that in all the churches the Lord first declares His own power, then recounts the works of the Church as worthy either of praise or blame, but always with admonition intermixed, and that in the last place He assigns to either part the reward which is due, and which may be understood both of the present and the future.

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3:22 qui habet aurem audiat quid Spiritus dicat ecclesiis
22 He that hath an ear, let him hear what the Spirit saith to the churches.
Cum vero adjungit: Qui habet aures, audiat, aures procul dubio cordis ad mandatorum obedientiam intelligere convenit.
 But when He subjoins, "Who hath ears, let him hear;" we are without doubt to understand the ears of the heart for obedience to the commands.
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