Read the New Testament in 24 Weeks

Footnotes

1. Revelation 3:1 This community seems to be dead! Hence, it is urged to change and become spiritually alive. From now on people must align themselves with Christ (see Mt 10:32). Those who truly follow Jesus will one day be clad in a white garment, which recalls the white garment worn by Jesus at the Transfiguration and Resurrection. It was the garment already being given at Baptism.
2. Revelation 3:1 Sardis: capital of the ancient kingdom of Lydia, it was a wealthy and famous city.
3. Revelation 3:5 Those who are victorious are promised three things: (1) they will receive white garments like those Christ will give to the faithful Sardinians; (2) their names will never be blotted out of the book of life; and (3) their names will be acknowledged by Christ in the presence of the Father and his angels.
   White garments symbolize God’s righteousness, victory, and glory (see Rev 3:18; 6:11; 7:9, 13f; 19:14). The book of life is a reference to the divine register in which the names of the redeemed are written (see Rev 13:8; 17:8; 20:12, 15; 21:27; Dan 12:1; Phil 4:3). Christians who were loyal to Christ were continually threatened with being stripped of their citizenship in cities they inhabited, i.e., having their names blotted out of the city’s register. Christ’s acknowledgment of them in heaven offers an eternal, safe citizenship in his eternal Kingdom (see Mt 10:32; Lk 12:8).
4. Revelation 3:7 The Messiah, Son of David—who holds all power over the lot of the People of God, according to the image of Isa 22:22—addresses himself to the community of Philadelphia. Like the Church of Smyrna, it was suffering persecution, but it remained faithful. The reward of those who are faithful is evoked in symbolic terms: they will live in God’s dwelling and meet God; they will be members of Christ’s Body, bearing his name and sharing his lot.
5. Revelation 3:7 Philadelphia: the gateway to the central plateau in the province of Asia. The holy one, the true one: see Rev 6:10 and Isa 40:25; Hab 3:2-3; Mk 1:24. Key of David: Christ is the Davidic Messiah empowered to control entrance into the Kingdom (see Isa 22:22; Mt 16:19).
6. Revelation 3:8 The open door may refer to the missionary apostolate.
7. Revelation 3:12 Inscribe on him . . . my own new name: this may be a name that characterizes his redemptive work and will not be known until the Second Coming or the name “the Word” (see Rev 19:13).
8. Revelation 3:14 Christ cannot bear lukewarmness, since he is the “Amen,” the one who commits himself completely (see 2 Cor 1:19-20). By his love he urges people to change their lives. He stands at the door and knocks, i.e., his coming is imminent (see Mk 13:29; Lk 12:35; 22:16). This may seem to be a threat, but it is above all a wonderful invitation—the invitation to share the most lovable intimacy with Christ, of which the Eucharistic Banquet is the inauguration. He invites us to be at his side when the Judgment and the destiny of the world are fulfilled.
9. Revelation 3:14 Laodicea: a very wealthy city known for its banks, medical school, and textile industry as well as its lack of sufficient water, to each of which the letter alludes. Amen: a divine title (see Isa 65:16) applied to Christ (see 2 Cor 1:20). Source of God’s creation: a concept that is found in Jn 1:3; Col 1:16f; Heb 1:2; see also Prov 8:22-31; Wis 9:1f.
10. Revelation 3:16 Lukewarm, neither cold nor hot: i.e., complacent, self-satisfied, and indifferent to the real issues of faith in Christ—hence, lacking in zeal and useless.
11. Revelation 3:17 Never realizing that you are . . . naked: the spiritual wretchedness of the community of Laodicea in contrast to its material prosperity. The Laodiceans may have interpreted their material wealth as a blessing from God and were thus deceived into thinking that their spiritual state was better than it truly was.
12. Revelation 3:19 I . . . discipline all those whom I love: see Job 5:17; Ps 94:12; Prov 3:11f; 1 Cor 11:32; Heb 12:5-11.
13. Revelation 4:1 In antiquity, books took the form of large scrolls. Thus, the most important and difficult part of the Book of Revelation is presented to us as a well-sealed scroll; the seals must be broken and, as they are, the visions unfold one after the other. In their main lines these visions intersect according to the classic plan of an apocalypse. After a grandiose inaugural vision (chs. 4 and 5), there is the prelude of events to come (Rev 6:1—11:9): it is the history of Israel, whose fall under the blows of the Roman armies is regarded as a judgment of God on his people. Then follow the trials and confrontations of the decisive moment (Rev 12:1—20:15): the nations come before us, slaves to the powers of evil that oppose the plan of God, who wants to save human beings. The Roman empire is certainly in the forefront. The Judgment will be even more terrible than that of Jerusalem if they remain hostile to Christ the Lord, to his Gospel, and to his Church. In any case, the great battle between God and the wicked powers will end with the extermination of these powers. Then, the drama can be resolved in the final accomplishment (Rev 21:1—22:15): God creates a new world reserved for his Elect.
    But must we read, in this succession of numberless visions, the sketches of a mysterious calendar, a succession of events to come? The whole would then appears terribly supercharged, badly ordered, and—in a nutshell—incoherent. Doubtless, one can imagine that the elements of two different apocalypses—each redacted according to a similar movement—have been poorly coordinated, in a single book. But the author multiplies images and explanations to such an extent as to disconcert and baffle us. Yet, these events are described in such an ambiguous manner that they could be applied to all times. These things are always happening; we should always be ready for the end.
14. Revelation 4:1 This is a view of history imparted by faith. The Book suggests it by immediately transporting us to the throne of God where the destinies of the universe are decided. Images are multiplied to suggest in advance and to represent the hidden meaning of history. This inaugural vision places the readers in the worship of God; it confirms the role of Christ as Master of the history of the world.
15. Revelation 4:1 Emperors are entertained like gods and are thought to have power over the world’s destiny. The truth is far different. Who indeed can open the door of the true God’s dwelling and express the greatness of his life and plan? Here are innumerable symbols orchestrated like a brilliant symphony. Everything is inaccessible greatness: the peace of the light, the dread of the All-powerful, the power that dominates the universe, the perfect knowledge of all things. All this is what is proclaimed in these images.
    Already present around God are the fathers, those great ancestors whose sacred history faith proclaims (see Sir 44–50; Heb 10–12); for He is the God of the living and not of the dead, the God of Abraham, Isaac, and Jacob, as Jesus attests in the Gospel (see Mk 12:26-27). The great manifestations (or epiphanies) of God depicted in the Old Testament are an invitation to adore God, and the author was inspired by them. We recognize the themes of Isaiah in the temple (see Isa 6) and especially the images of Ezekiel (see Ezek 1 and 10). In this way, the Jews were wont to express God’s domination over the universe.
    Thus, the sea, always felt to be a savage and hostile power, was itself tamed by the all-powerful God. All the forces of heaven that can be imagined—for example, those to which are attributed the government of the seasons and the rhythm of time, the four living creatures that represent the best of creation—are at the service of God. All these symbols form a great hymn to the Creator.
16. Revelation 4:2 In the spirit: see note on Rev 1:10.
17. Revelation 4:4 The elders exercise a priestly and royal role: they praise and adore God, offer him the prayers of the faithful, assist him in governing the world, and share in his power. The number twenty-four corresponds perhaps to the twenty-four classes or divisions of priests in 1 Chr 24:1-9, or to the twelve patriarchs plus the twelve apostles. They thus represent salvation history.
18. Revelation 4:6 The four living creatures represent the created world that reveals God’s goodness and power. Their many eyes symbolize the universal knowledge and providence of God. They continue to give glory to God through their work in creation. Their forms (lion, ox, human, eagle) represent what is noblest, strongest, wisest, and most agile in the created world. Ever since St. Irenaeus, Christian tradition had seen in them symbols of the evangelists Mark, Luke, Matthew, and John, respectively.