verses 1-6 The letter to Sardis, the “spiritually sleeping” or “unwatchful” church. Those who repent shall “walk with me 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.” The “book of life” is the book containing the names of those who shall inherit eternal life ─ those who shall be exalted in the celestial kingdom (D&C 132:19).

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.

verse 1 Once the capital of the ancient kingdom of Lydia, Sardis was a city thirty miles south of Thyatira, in Asia Minor, or present-day Turkey. This commercial city was known for its wealth, which it obtained in part through its trade in clothing.

“And unto the servant of the church in Sardis, write; These things saith he who hath the seven stars, which are the seven servants of God; I know thy works, that thou hast a name that thou livest, and art not dead.”

“that thou livest, and art not dead” Note that the JST inserts the word not into this phrase. The Saints of Sardis were not dead as to the things of the Spirit, although they still had need of repentance (Revelation 3:2-3).

2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

verse 2 The reader should note the improved clarity of the JST version: “Be watchful therefore, and strengthen those who remain, who 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.

verse 3 “Remember . . . thou hast received and heard” This phrase may indicate that the saints were to remember that they have received the gospel with all of its blessings; they have heard the word of God.

“If therefore thou shalt not watch” The concluding verse of the parable of the ten virgins contains the command, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matthew 25:13).

“I will come on thee as a thief” This expression is recorded twice in Revelation, here, and again in 16:15. Most scriptural texts state that it is not the Lord but “the day of the Lord” (1 Thessalonians 5:2, 4; 2 Peter 3:10), “desolation” (D&C 45:19), or “the coming of the Lord” (D&C 106:4) that comes as a thief. The Lord himself will come in glory for all to see (Revelation 19:11-16). A thief secures his goods by stealth, always quickly, unexpectedly, and usually under the cover of night; the second coming of Christ is likened unto such. Modern revelation makes it clear that Christ comes not as a thief to the “children of light” but to the “world” (D&C 106:4-5).

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.

verse 4 “Thou hast a few names even in Sardis which have not defiled their garments” White garments signify a holy and undefiled person; defiled garments symbolize one who is evil and bears the stains of sin. In Sardis, there were a “few names,” or individuals, who were pure and undefiled, who had not spotted their garments with sin. Garments in this verse also has application to temples and temple covenants.

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.

verse 5 “the same shall be clothed in white raiment” These are they who are transformed into new persons by Jesus’s atoning sacrifice and who have no filthy spots created by the blood and sins of the world. Exalted persons are they who “have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14); they who “have put on Christ” (Galatians 3:27). The white clothing, with the new name, signifies a new state of existence.

“I will not blot out his name out of the book of life” This is the book that figures so prominently in the book of Revelation (13:8; 17:8; 20:12, 15; 21:27; 22:19) which contains the names of those who will receive eternal life. It is the “record which is kept in heaven” (D&C 128:7), which contains the names of the righteous (Alma 5:58). The book belongs to the Lamb (Revelation 21:27), who blots out the names of sinners from it (Exodus 32:32-33) but does not remove the names of those who overcome the world and are clothed in white raiment.

“I will confess his name before my Father” Jesus taught, “Whosoever . . . shall confess me before men, him will I confess also before my Father which is in heaven” (Matthew 10:32).

“before his angels” The angels are heavenly witnesses; they will witness Jesus’s acknowledgment of the names of the righteous before the Father (Luke 12:8-9; 1 Timothy 5:21).

6 He that hath an ear, let him hear what the Spirit saith unto the churches.

verses 7-13 The letter to Philadelphia, the “weak church but the church of opportunity.” If they take advantage of the opportunity to repent, they will receive “thy crown” and they will be made “a pillar in the temple of my God.” Also, “I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem . . . and my new name.” It is clear from John’s writings that those who gain eternal life or exaltation become Gods!

“Synagogues of Satan,” again, refers to the Jewish congregations in Philadelphia which rejected Christ and fought the saints. They were of the devil.

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;

verse 7 Philadelphia was a city in Asia Minor thirty-five miles southeast of Sardis. Philadelphia was likely founded and named after Attalus II Philadelphos, a king of Pergamum. The city was well-known for its religious festivals and temples.

“he that hath the key of David” Jesus Christ possesses the “key of David.” Because David was the great king of Israel, to hold the key of David suggests holding the power of government. Christ, who “hath the key of David,” is the rightful, eternal king of Israel (Isaiah 44:6; Jeremiah 23:5; 1 Timothy 6: 14-15; 2 Nephi 10:14) and governor of the entire world (see Psalm 47:7; Alma 5:50; D&C 45:49). Elder Bruce R. McConkie explained: “In ancient Israel, David was a man of blood and battle whose word was law and whose very name was also a symbol of power and authority. Accordingly, when Isaiah sought to convey a realization of the supreme, directive control and power resident in our Lord, the Son of David, he spoke these words in the Lord’s name: ‘And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open’ (Isaiah 22:22) . . . Thus, the key of David is the absolute power resident in Christ whereby his will is expressed in all things both temporal and spiritual” (Doctrinal New Testament Commentary, 3:457-58).

“He that is holy . . . and no man openeth,” again, refers to the Savior. The Savior “openeth” when he extends an invitation to repent. He “shutteth” when he exercises judgment against the sinner. He holds the sealing power.

“And to the servant 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.

verse 8 “I have set before thee an open door, and no man can shut it” I have offered you an opportunity to repent.

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.

verse 9 “synagogue of Satan” New Testament scholar Metzger comments: “Since John himself had been born a Jew, we must not take the expression ‘those of the synagogue of Satan’ in an anti-Jewish or anti-Semitic sense. The synagogue at Philadelphia was criticized, not for being Jewish, but for being hostile to Christians” (Breaking the Code, 41).

“I will make them to come and worship before thy feet” Those who belong to the synagogue of Satan and who were hostile to faithful Christians will someday acknowledge the truth and know that God loves his saints.

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.

verse 10 “thou hast kept the word of my patience, I also will keep thee” The Jerusalem Bible clarifies this challenging wording with this reading: “Because you have kept my commandment to endure trials, I will keep you safe in the time of trial which is going to come for the whole world.”

11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

verse 11 “that no man take thy crown” Joseph Smith said of this verse: “If the saints are not to reign, for what purpose are they crowned? In an exhortation of the Lord to a certain church in Asia, which was built up in the days of the Apostles, unto whom He communicated His word on that occasion by His servant John, He says [quotes Revelation 3:11]” (HC, 2:20).

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.

verse 12 “will I make a pillar in the temple of my God” Exalted saints are compared to the pillars of a temple, which are stable, strong, and permanent fixtures of the temple precinct. In a similar manner, the saints will stand forever in the heavenly temple, never to be removed by evil forces. John explains that such individuals will “go no more out” of the temple. Compare Galatians 2:9, in which Peter, James, and John were “pillars” in the church.

“I will write upon him the name of my God” The first of three names that Christ will give the righteous is the name of his God (Revelation 14:1; D&C 133:18), meaning the saints will become like and will belong to their Father in Heaven; thus, those who have God’s name upon them are gods (D&C 132:20) (See also Orson Pratt, JD, 14:242-43).

“name of the city of my God, which is new Jerusalem” The second of three names that Christ will give the righteous is “New Jerusalem,” meaning they will become eternal citizens of God’s celestial city.

“I will write upon him my new name” The third of three names that Christ will give the righteous is his own new name. Because an individual’s “new name” is kept private – “no man knoweth saving he that receiveth it” (Revelation 2:17) – this suggests that those who receive

Christ’s new name will have become one with him. John explains that “his name shall be in their foreheads” (Revelation 22:4; see commentary there).

13 He that hath an ear, let him hear what the Spirit saith unto the churches.

verses 14-22 The letter to the church in Laodicea, the “complacent church” that is neither cold nor hot. To those who overcome this weakness, the Lord promises that they will “sit with me in my throne . . . and with my Father in his throne.”

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;

verse 14 Laodicea was a city in Asia Minor, or present-day Turkey. Laodicea was founded by the Syrian king Antiochus II and named after his wife Laodice. It was settled at the junction of important trade highways and subsequently became an important center for commerce, banking, medicine, and industry. Its medical school produced a special ointment, or eye salve, that was exported throughout the land. Its industrial center produced linen and wool garments.

The “Amen” is Jesus Christ – his word is absolute; his promises sure; when he speaks, all controversy ends.

“beginning of the creation of God” Christ is the “firstborn of every creature” (Colossians 1:15). In his own words, he testified, “I was in the beginning with the Father, and am the Firstborn” (D&C 93:21).

“And unto the servant 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.

verses 15-16 “thou art neither cold nor hot: I would thou wert cold or hot” With all of its importance as a city of commerce and trade, Laodicea lacked sufficient fresh water for its inhabitants and visitors, so water was piped to this community from springs located several miles away. By the time the water arrived in Laodicea, it was likely lukewarm, unpleasant to drink, and good only to be “spewed out of the mouth.” Hence, the water at Laodicea lacked the cold freshness for weary travelers and the healing elements for the physically ill and afflicted found in hot water.

Lukewarm water is a metaphor for some members of the church in Laodicea (and in any era) who lack gospel zeal (see the command in Revelation 3:19 to “be zealous”) and complete faithfulness. These may be the same of whom it is written, “These are they who are not valiant in the testimony of Jesus; wherefore, they obtain not the crown over the kingdom of our God” (D&C 76:79).

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:

verse 17 “I am rich, and increased with goods” This phrase may refer to the wealthy conditions of the church members of Laodicea, a prosperous city known for its banking center and clothing factories. The people say, “I am rich,” referring to their silver and gold, but the Lord, referring to their spiritual condition, corrects them, saying, “Thou art wretched, and miserable, and poor, and blind, and naked.” The people are “naked,” without sacred garments (Revelation 3:4-5), blind to gospel truths, and poor as to spiritual things.

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.

verse 18 “to buy of me gold tried in the fire” Here the saints are counseled to “buy of me gold,” perhaps meaning they are to pay the price for eternal riches and exaltation through obedience and sacrifice.

“Gold tried in the fire” symbolizes saints who are precious and pure and who, after the resurrection, become incorruptible. The saints become like gold when they pass through the “furnace of affliction” (Isaiah 48:10; 1 Peter 1:7). Zechariah wrote, “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God” (Zechariah 13:9). This, “that thou mayest be rich.” He who is spiritually rich is he who “hath eternal life” (D&C 6:7).

“shame of thy nakedness” Shame and nakedness are often used synonymously in the scriptures (Isaiah 47:3; 2 Nephi 9:14). Those who are not clothed in the white garment will be filled with shame.

“anoint thine eyes with eye salve” The medical profession of Laodicea used Phrygian-powdered stone to create an eye salve that was used far and wide for healing. In this verse the Lord does not refer to the manmade eye salve, of course, but to a spiritual eye salve that permits individuals to see with their spiritual eyes (Matthew 6:22). Recall what the Lord said to Enoch: “Anoint thine eyes with clay, and wash them, and thou shalt see. And he did so;” and Enoch then saw things that “were not visible to the natural eye” (Moses 6:35-36; John 9:6).

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.

verse 20 “I stand at the door, and knock” God makes the initial contact with us by coming to our door and knocking. What is the door? Perhaps the door is our heart, which is the key to who we are and what we desire. It is our hearts that Christ wants to change; it is our hearts that must be broken. How does Christ knock? He sends the Spirit – the light of Christ given to every man – prophets, teachers, and provides us with the scriptures. If we hearken to the voice of the Spirit, he will bring us more fully to Christ – so much so that eventually he will bring us to the Second Comforter, and we will enjoy an intimacy as expressed in the words, “I will sup with him and he with me.” In short, we must open the door and invite Christ into our hearts and our lives (D&C 88:63). The idea of supping with Christ suggests that not only will he visit them and quickly deliver a message but he will also spend time with them, sitting and breaking bread with them.

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.

verse 21 “will I grant to sit with me in my throne” God empowers those who overcome trial and temptation to become like him; the obedient become exalted beings, sitting as kings upon heavenly thrones. Enoch said to God, “Thou hast made me, and given unto me a right to thy throne, and not of myself, but through thine own grace” (Moses 7:59). Similarly, Jesus promised the Twelve Apostles “twelve thrones” (Matthew 19:28). Joseph Smith defined the expressions “heirs of God” and “joint heirs with Jesus Christ,” saying the obedient are to “inherit the same power, the same glory and the same exaltation, until you arrive at the station of a God, and ascend the throne of eternal power, the same as those who have gone before.” (TPJS, 347.)

“even as I also overcame” How do we overcome the world as Christ overcame it? Christ’s instructions to his apostles have relevance to us: “Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me” (Luke 22:28-29). How did Jesus reach his exalted station? “Why; I do the things I saw my Father do when worlds came rolling into existence. My Father worked out his kingdom with fear and trembling, and I must do the same; and when I get my kingdom, I shall present it to my Father, so that he may obtain kingdom upon kingdom” (TPJS, 347).

“and am set down with my Father in his throne” When Jesus “shall deliver up the kingdom, and present it unto the Father, spotless, saying: I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God,” he shall “be crowned with the crown of his glory, to sit on the throne of his power to reign forever and ever” (D&C 76:107-8).

22 He that hath an ear, let him hear what the Spirit saith unto the churches.

By the time John wrote his epistles (the First, Second, and Third Epistles of John), the apostasy foretold in chapters 2 and 3 of Revelation were reality. In sorrow because the time had come, he wrote, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us” (1 John 2:18-19). Note the root of the problem: men and women deliberately perverting the way of God, willing to deny Christ even though they knew differently. These were not ignorant deceivers, but deliberate workers of darkness.

Peter says that they “walk after the flesh in the lust of uncleanness, and despise government [constituted authority]. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities” (2 Peter 2:10).

Well did Paul brand at least some among them as “that man of sin . . . the son of perdition” (2 Thessalonians 2:3), men and women “who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,” who “tasted the good word of God, and the powers of the world to come.” These apostates could not be renewed “again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:4-6). Spurning authority, despising truth, loving error and the glory of men, these hell-inspired anti-Christs, like spiders, carefully spun their web of halftruths, counterfeit ordinances, and false doctrines. Luring and trapping a people no longer willing to follow living prophets and becoming ever more devoid of the Spirit, these spinners of heresy were able to suck out the juice of their spiritual lives.

To the Saints living in the Roman province of Asia, John bequeathed, through the book of Revelation, a strong testimony that God lived and that Jesus was the Messiah. His message was a light that pierced the darkness of the gathering apostasy and told of the eventual triumph of God. It reassured the saints that the present distress was not the end of the war but of a single battle. Though God seemed vanquished, he was not, and would turn seeming defeat into glorious victory. The Revelation showed how. Thus, it became a beacon of hope to the faithful until, one by one, they passed away. With their passing the light of truth dimmed and then went out.