1 ^aAND unto the angel of the church in Sardis [ The IV/JST changes “angels” to “servants”, so this would be then addresses to the servant or Bishop of the church, speaking of the mortal Bishop-like servants referenced in the IV/JST on 1:4-5 and 1:20. Sardis was located at the crossroads of five major land routes and was an important inland trade center. It was renowned for its great wealth, as well as for its inner softness and corruption. Perhaps the Lord referred to this condition when he said, “I know thy works, that thou hast a name [a reputation] that thou livest, and art [spiritually] dead.” ] write; These things saith he that hath the seven Spirits of God, and the seven stars; [ The Lord is identifing himself as the same person that was in chapter 1. ] I know thy works, that thou hast a name that thou livest, and art dead. [ JST/IV 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. Be watchful therefore, and strengthen those who remain, who are ready to die; for I have not found thy works perfect before God.

The IV changes the wording on v. 2 to address those faithful few who are not spiritually dead and encourage those who are nearly spiritually dead to repent. “There are many people in this Church today who think they live, but they are dead to the spiritual things. And I believe even many who are making pretenses of being active are also spiritually dead. Their service is much of the letter and less of the spirit.” (Spencer W. Kimball in CR, Apr. 1951, pp. 104–5.) ]

2  Be watchful, and strengthen the things which remain, [ This council is given as the church seems to be in a faith crisis. So the council is given to strength that faith that they do have, and they have not been valiant in that. With the duality of this it will suggest that in the last days the saints will also be faced with a faith crisis. ] that are ready to die: for I have not found thy works perfect before God.

3 Remember therefore how thou hast received and heard, and hold fast, and repent. [ Repent of what? They have assimilated themselves into the world to the point that they are really not different from it, and they should be. ] If therefore thou shalt not watch, I will come on thee as a thief, [ Come without warning, sneek up on you. The phrase “Thief In The Night” was a known Hebrew idiom during the first coming of Christ – it was a title applied to the High Priest or Captain of the Guards. The consequence of falling asleep on the job always applied to the slothful, sleeping, and unprepared individual, not to an individual who was watching, waiting, obedient and prepared. The consequences for being asleep were, and still are, severe – that individual is left burnt, naked, and ashamed. The alert individual, however, is found worthy to stand before Christ, clothed in righteousness. How will you stand? (2 Peter 3:10; 1 Thessalonians 5:1; Revelation 16:15) ] and thou shalt not know what hour I will come upon thee.

4 Thou hast a few names even in Sardis which have not defiled their garments; [ Broken the covenant in its entirety, do we not defile our garments when we do not live up to every covenant that we make? symbolism of white garments is explained in 19:8. ] and they shall walk with me in white: for they are worthy.

5 He that overcometh, [ yakol ~ the victor, keep the commandments and repent, are those that overcome.. He’s talking about overcoming Satan, which John describes as a dragon in chapter 12. So he’s talking about defeating the dragon here. The same shall be clothed in white remnant. ] the same shall be clothed in white raiment ; [ God made coats of skins and clothed Adam and Eve (see Genesis 3:21). Here the elect are be clothed in white raiment or sacred vestments. ] and I will not blot out his name out of the book of life, but I will confess his name before my Father, [ See D&C 45:3-5. Imagine what it would be like to have the Savior plead your case before our Father in Heaven in this manner. ] and before his angels.

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

[ Verses 7-13 address the church and it's members at Philadelphia. ]

7 And to the angel of the church in Philadelphia [ Located twenty-eight miles southeast of Sardis, Philadelphia was called “the Gateway to the East” because of its location. It was in the midst of an active volcanic region and had several hot springs in the area. Bacchus, the god of wine, was the primary deity worshipped there, since Philadelphia lay in a rich area of vineyards. It was probably second only to Thyatira in smallness and unimportance. The IV/JST changes “angels” to “servants”, so this would be then addresses to the servant or Bishop of the church, speaking of the mortal Bishop-like servants referenced in the IV/JST on 1:4-5 and 1:20. ] write; These things saith he that is holy, [ The messenger again identifies who he is, he is the Messiah spoken of by Isaiah (v. 7, cp. Isa. 22:22). ] he that is true, he that hath the key of David, [ “From the day of Adam the term key has been used by inspired writers as a symbol of power and authority. Keys are the right of presidency, and the one holding them holds the reigns of government within the field and sphere of his appointment. 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.’ (Isa. 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.” (McConkie, Mormon Doctrine, p. 409.) ] 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, [ The Lord is providing an opportunity, symbolic of knock and it shall be given, the open door implies that he has already opened the door, he has done something on his end to help them. ] and no man can shut it: for thou hast a little strength, [ Probably referring to the church which was a minority in the society where they dwelt. They were persecuted minority but have persevered, so the Lord Himself has interceded in holding the door of opportunity open for them.] and hast kept my word, and hast not denied my name. [ Acknowledgement of their faithfulness in the face of adversity. ]

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, [ The Judgement - where those that have loved the Lord are exalted, and those that have not loved the Lord are humbled. ] and to know that I have loved thee. [ Just as ancient Israel knew that God loved them through the blessings of the covenant, now those blessings are extended to all men. ]

10 Because thou hast kept the word of my patience, [ The word of the Lord requires patience on the Lord. One of the elements of The Divine Nature is patience see 2 Pet 1:6. "Patience is tied very closely to faith in our Heavenly Father. Actually, when we are unduly impatient, we are suggesting that we know what is best-better than does God. Or, at least, we are asserting that our timetable is better than His. We can grow in faith only if we are willing to wait patiently for God's purposes and patterns to unfold in our lives, on His timetable." ~ NEAL A. MAXWELL ] I also will keep thee from the hour of temptation, [ Or more literally the hour of testing and trial, including those spoken of in chapter 6 and 8, as well as the ultimate final judgement. ] which shall come upon all the world, to try them that dwell upon the earth.

11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. [ Encouragement from the Lord to endure to the end that they will earn and wear the crown of a king. ]

12 Him that overcometh [ yakol ] will I make a pillar in the temple [ Symbolic that the pillars are part of the foundation, and since we are talking here about the temple we are talking about eternity. So this is to say that those who overcome will through Christs atonement have an eternal connection with his kingdom. The pillar is a “functional symbol of royal stability and hence the institution of kingship.” ] of my God, and he shall go no more out: [ More literal translation would be he will never leave; In temple context: The Lord “sent [Adam and Eve] forth from the garden”; he “drove out” the man and the woman (Genesis 3:23-24). Here the elect will reenter the temple and become (symbolically) pillars in the temple; i.e. they will possess eternal access to the temple. ] and I will write upon him the name of my God, [ Symbolic of Aaron and his sons who were consecrated as high priests to the Lord with his name written on them (See Exod 29:36-38, so it shall be for these saints. Thus, these people who are taken into the heavenly kingdom are made high priests and priestesses to the Lord.. A person who has reconciled themselves to the will of the Father is redeemed by the son. Those redeemed by the son become His, cp. 14:1, ct. 13:16-17. ] 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. [ Christ is saying that those who overcomeeth, he will "write upon him my new name". “God’s name is God. To have his name written on a person is to identify that person as a god. How can it be said more plainly? Those who gain eternal life become gods! Their inheritance is both a fulness of the glory of the Father and ‘a continuation of the seed forever and ever. Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.’ (D. & C. 132:19–20.)” (McConkie, DNTC, 3:458.) In temple context God “called their name Adam [‘humankind,’ ‘man and woman’] in the day when they were created” (Genesis 5:2). Here the elect of God will receive the name of God and Christ's new name. (Rev 3:21)]

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

[ Verses 14-22 address the church and it's members at Laodicea. ]

14 And unto the angel of the church of the Laodiceans [ Located at the junction of two important valleys and three major roads, Laodicea was one of the richest commercial centers in the ancient world. It was especially noted for its banking, its manufacture of a unique black wool, and for a medical school that was famous for an eye salve made from Phrygian stone (Revelation 3:18). Hot springs at Hierapolis, a short distance to the north, sent steaming waters into the streams that flowed southward. Those waters were still lukewarm when they reached Laodicea (3:15, 16). Ironically enough, this city was often called “the City of Compromise,” the very problem that seemed to affect the Laodicean members of the church. The IV/JST changes “angels” to “servants”, so this would be then addresses to the servant or Bishop of the church, speaking of the mortal Bishop-like servants referenced in the IV/JST on 1:4-5 and 1:20. ] write; These things saith the Amen, [ He is the “Amen”, denotes that He is the consummation or fulfilment of that Creation, in that He redeems man from the Fall, returning them to the Father. The English word amen is derived from the Hebrew verb meaning to “prop or make firm.” Anciently, it was a verbal acclamation of the truthfulness of a prayer, concept, or vow. When used at the beginning of a discourse, it signified truthfulness and surety. When used after a prayer or statement of doctrine, it signified that the speaker and listener accepted what had been said as binding and valid for him. That is how it is commonly used today. Through Christ all acts, doctrines, and ordinances are given the stamp of truth and validity; thus the Savior is characterized as the Great Amen. The title takes on additional meaning when it is remembered that the saints at Laodicea were troubled with lukewarmness, lack of commitment—the very opposite of the affirmation “Amen.” ] the faithful and true witness, [ He is the “faithful witness” because He came into mortality as the Messiah and served the Father flawlessly to perform the Atonement. ] the beginning of the creation of God; [ Authority statement - the Lord this time identifies one of his missions as the creator of the earth. He means He is the source of the Creation, or the Creator, having been commissioned by the Father to do so. ]

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 [ Greek translation is vomit. ] of my mouth. [ Does the Lord really mean that he would rather that we were bad to the nth degree rather than not make up our mind, cold over luke-warm? That does not quite feel right to me, so what is it that he might be trying to say? Is he trying to just simply say make up your mind whether you are going to follow me or not. Another possible way of looking at this is in context of the what the Lord is saying overall here. That is if you will knock at his door and offer him to come in he will eat with you; so the hot and cold may have to do with the meal - v. 15-16 would then represent a meal which is neither hot nor cold, neither freshly cooked nor carefully preserved, and is therefore stale and spoiled. It is food that has been left out too long, is filled with bacteria, and causes food poising such that when eaten it causes people to vomit. The symbolism then becomes, “You are like food that has gone bad, making people sick”. They enjoy material and therefore plenty to eat, but the physical food they are eating is poisoning them spiritually.]

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: [ Comfort and ease have made them complacient to the things of God. while they have material wealth they are lacking spiritual wealth hence the miserable, poor and blind reference to the things of the spirit that would make them happy, rich and be able to see God as he describes in vs 18. ]

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; [ While they have material wealth, they are in spiritual poverty. A common mark of poverty is the inability to buy clothing, thus they are spiritually “naked”, or not clothed in offered “white raiment”. ] and anoint thine eyes with eyesalve, that thou mayest see.

19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.

20 Behold, I stand at the door, and knock: [ The Lord stands at their door asking to be invited in, but he can go no further without an invitation from them. ] 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. [ In the context of food he is the bread of life and the living water - eating and drinking. ]

21 To him that overcometh [ yakol ~ the victor, keep the commandments and repent, are those that overcome. ] will I grant to sit with me in my throne, [ He is offerring to share everthing that he has with us, joint heirs with Christ. When Christ links those who "overcometh to crowns and pillars and new names of Christ" he is talking about making these individuals heavenly kings. We often say that we believe Christ but do we really believe what he is saying here? Jesus is actually saying here is that He will make those who are the dragon slayers, you and me, common ordinary human beings(well maybe not common and ordinary as because of what they have accomplished), but if we conquer the dragon(satan), he will make us heavenly kings and queens. I think Christ means exactly what he’s saying in these verses. ] even as I also overcame, [ yakol. ] and am set down with my Father in his throne. [ Exaltation. This final blessing, the promise of living with God and becoming like Him, is our ultimate goal as we strive to draw closer to our Father in Heaven. Ultimately, through the temple, we can gain this and all other promised blessings as we strive to draw nearer to Him. What’s interesting here is that this directly connects Christ and his heavenly kingship, sitting on his father’s heavenly throne, to the fact that he overcame his victory over Satan. Here Christ tells us in his own words why he was made a king. It was because he victoriously conquered the dragon. It was the prize for victory over Satan. ]

22  He that hath an ear, let him hear what the Spirit [ In other words, Christ is telling the reader that there’s a lot more here than meets the eye. Christ is counseling us to seek further revelation by study and by the Spirit. If we do it will cast a whole new light on the purpose of this life. ] saith unto the churches.