Revelation 1

Revelation 1:1

Alcuin of York: The Apocalypse of Jesus Christ. First, it is to be noted that the meaning would be expressed more fully if he said “this is the Apocalypse;” but it is a habit of the Scriptures to leave those little words implied for brevity’s sake. This is why Solomon did not say “these are the parables of Solomon” [Cf. Prov. 1:1] or “these are the words of Ecclesiastes.” [Cf. Eccles. 1:1] Apocalypse, as already said, comes from the Greek for “revelation.” Jesus in Hebrew translates to soter in Greek and salutaris in Latin. Christ comes from the Greek for “anointed”; for chrisma means “unction”. It is told in the book of Exodus [Ex. 30:22-25] that Moses was the first to prepare chrisma at the Lord’s bidding, with which kings and priests used to be anointed, prefiguring Christ invisibly anointed by the Father. Which God gave unto him, to make known to his servants the things which must shortly come to pass. Here also it is to be noted that “‘by’ which God gave unto him” would be a more usual way of saying it; but it is a habit of the sacred Scripture frequently to put the accusative instead of the ablative without preposition. Whence this in a psalm: Hear, O Lord, my voice, which I have cried to thee, [Variant of Psalm 26:7] and Paul: I have fought a good fight [2 Tim. 4:7]. Indeed what is shown by these words is that this revelation is that of Jesus Christ, and that he received from God the task to make known to his servants by his revelation the things which must shortly come to pass. This is why it is necessary to mark it thus: the Apocalypse of Jesus Christ, and then to introduce, which God gave unto him, to make known to his servants, etc., the former referring to his divinity, according to which he reveals all the mysteries with the Father; the latter referring to his humanity, according to which he received not only from the Father and the Holy Spirit, but also from himself, the task to manifest to his servants by his revelation the things which must shortly come to pass. Whence it is not said, “which God ‘the Father’ gave unto him,” but, indeterminately, which God, that is the Trinity, gave unto him. Note also that in saying to his servants, he also shows the Son in the form of a servant, but not a servant, as his humanity is proclaimed master of the servants. He says his, which means “subject to divine grace”, according to this: I confess to thee, O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent, and hast revealed them to little ones. [Lk. 10:21] In what is said afterwards, the things which must shortly come to pass, although one could understand countless things by it, his particular intention was nonetheless to speak of the Church’s temporal afflictions and everlasting joys to come, and of the wicked’s present happiness and future eternal torments. These things all come to pass shortly, because this present time is forced to fly by until the end without a moment’s interruption; whence the same John says elsewhere, little children, it is the last hour. [1 John 2:18] And signified, sending by his angel to his servant John. Signified. That is “sealed.” For signum means “seal,” whence it is also said to Daniel, clausi sunt signatique sermones, [Dan. 12:9] and to Isaiah, signavi visionem in discipulis meis. [Apparently a variant of Is. 8:16] But what does it mean that this vision is said to be sealed, while it is said later, seal not the words of the prophecy of this book, [Rev. 22:10] if not that these words are opened for the good, and closed with a seal for the wicked? For it is not because of faithful servants, but because of thieves that riches are sealed. Whence it is said to Daniel, the wicked shall deal wickedly, but the learned understand. [Slight variant of Dan. 12:10] Moreover, by saying signified, he showed that it should not be taken literally, but by the word signification he made us intent on examining the mysteries more deeply. So this vision was sent through an angel; but the unbounded Spirit that sent it was there both in the one through whom he sent it and in the one to whom he sent it. The same angel who appeared wore the figure of the Word incarnate alone and of his body, which is the Church. John himself as well, whom he appeared to, presented the symbol of the Church. However, one should not believe that the angel and John prefigured two churches; but when the angel possesses the symbol of the Head, John possesses that of the preachers, and when the angel possesses that of the preachers, John possesses that of the listeners; and when by the angel are represented the members that lead the way, by John are represented those that follow; or in the angel we understand the Church glorified after the resurrection, and in John the present Church needing to be instructed by Christ. Furthermore, one should know that the Lord appears after his Ascension in the same way as he appeared to the fathers before his Incarnation, namely through an angelic creature. By this fact he clearly shows that he must not now be sought physically for teaching, as he is present everywhere in majesty; for we should not think that his humanity taken from the Virgin was present in the angel, but that the angel expressed its figure. It is not at all surprising either that he is called like to the Son of man, [Rev. 1:13] when the prophet Daniel is said to have called the angel Gabriel a man. [Dan. 9:21] Moreover, it is said by this angel, I am the First and the Last, [Rev. 1:17] etc., just as, before the Incarnation, God said in the person of an angel he had assumed, I am the God of Abraham, [Ex. 3:6] etc. Indeed, just as Moses calls the one who appeared to him in the bush sometimes “angel,” sometimes “God,” so does John say that this revelation was sent to him through an angel, and affirm that it was the Lord Jesus Christ himself in the mystery and figure. Therefore it was also through an angel that the Lord appeared to Paul on the road, [Acts 9:1-19] because if he had been to appear in the substance of his own flesh, he would appear thus to John, whom he particularly loved. It is also to be noted that John speaks of himself as if of someone else, as others do. Indeed Moses says, Moses was a man exceeding meek, [Num. 12:3] and Job, there was a man in the land of Hus, whose name was Job [Job 1:1] etc.; for they were not speaking by themselves, but it was the Holy Spirit speaking through them. — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: What does it mean that he says, The Apocalypse of Jesus Christ, which God gave unto him, since the Son is equal to the Father? ANSWER: It needed to be revealed by what development the Church founded by the apostles would be enlarged and how it would be made perfect in the end, so as to strengthen the preachers of the faith against the adversity of the world. John attributes the glory of the Son to the Father in the manner usual to him, and thus declares that Jesus Christ received the revelation of this mystery from God. QUESTION: What is meant by the things which must shortly come to pass? ANSWER: It means the things that will happen to the Church in the present time. QUESTION: What is meant by and signified or, as some books have it, “sealed?” ANSWER: He interwove this same Apocalypse with mystical words so that it should not lose its worth if it was obvious to everyone. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: Revelation is the revealing of hidden mysteries when the intellect is enlightened by either divine dreams or by visions from divine enlightenment while awake.

things which must shortly come to pass. this means that some of the prophecies about them are to happen then, and the things concerning the end are not to come until later on, because to God a thousand years is like a prior day, which is like having already happened. Ps. 89:4

Apringius of Beja: From this we learn that this [book] is called an Apocalypse, that is, “revelation,” which manifests those secrets which are hidden and unknown to the senses, and that unless [Christ] himself reveals them, he who perceives [the revelation] will not have the strength to understand what he sees. — TRACTATE ON THE APOCALYPSE 1:1

Augustine of Hippo: which God gave unto him. But what is it, which the Son has heard from the Father? Has He heard the word of the Father? Yes, but He is the Word of the Father. When you conceive a word, wherewith to name a thing, the very, conception of that thing in the mind is a word. Just then as you have in your mind and with you your spoken word; even so God uttered the Word, i.e. begat the Son. Since then the Son is the Word of God, and the Son has spoken the Word of God to us, He has spoken to us the Father’s word. What John said is therefore true.

Bede: The Revelation of Jesus Christ, which God gave him, etc. The Church, founded by the apostles, by what course it was to be spread and by what end it was to be completed, had to be revealed to strengthen the preachers of the faith against the adversities of the world. John, as is his custom, referring the glory of the Son to the Father, testifies that Jesus Christ received the revelation of the mystery from God. — Commentary on Revelation

Bede: Which must shortly come to pass. That is, what is about to happen to the Church in the present time. — Commentary on Revelation

Bede: And he signified it. He intertwined the same Apocalypse with mystical words, lest it be despised by being manifest to all. — Commentary on Revelation

Bede: Sending by his angel. For the angel used the figure of Christ to John, as will be more clearly apparent in the following. — Commentary on Revelation

Bede: To his servant John. That through John, who, by the singular privilege of chastity, deserved to see these things before others, he might make the same known to all his servants. — Commentary on Revelation

Berengaudus: John. This book was written not by another John but by the one who wrote the Gospel, he who at the marriage feast at Cana reclined on the breast of the Lord in which all treasures of wisdom and knowledge are concealed. There exist others that say it was composed not by him but by another.

Dionysius of Alexandria: John, moreover, nowhere gives us the name, whether as of himself directly (in the first person), or as of another (in the third person). But the writer of the Revelation puts himself forward at once in the very beginning, for he says: “The Revelation of Jesus Christ, which He gave to him to show to His servants quickly; and He sent and signified it by His angel to His servant John, who bare record of the Word of God, and of his testimony, and of all things that he saw.” And then he writes also an epistle, in which he says: “John to the seven churches which are in Asia, grace be unto you, and peace.” The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: “That which was from the beginning, which we have heard, which we have seen with our eyes.” — From the Two Books on the Promises

Dionysius of Corinth: What John this is, however, is uncertain. John the Apostle, But whether this is the one who wrote the Revelation, I could not say.

Jerome: John, the apostle whom Jesus most loved, the son of Zebedee and brother of James… In the fourteenth year then after Nero Domitian having raised a second persecution he was banished to the island of Patmos, and wrote the Apocalypse, on which Justin Martyr and Irenæus afterwards wrote commentaries. But Domitian having been put to death and his acts, on account of his excessive cruelty, having been annulled by the senate, he returned to Ephesus under Pertinax and continuing there until the time of the Emperor Trajan, founded and built churches throughout all Asia, and, worn out by old age, died in the sixty-eighth year after our Lord’s passion and was buried near the same city. — De Viris Illustribus (On Illustrious Men), Section 9

Jerome: We read in the Apocalypse of John (a book which, although rejected in these regions, we ought nevertheless to know, because it is accepted and held as canonical throughout the west, and in other Phoenician provinces, and in Egypt, for the ancient churchmen, including Irenaeus, Polycarp, Dionysius, and other Roman expounders of Sacred Scripture, among whom is holy Cyprian, accept and interpret it)… — Homily 1, on Psalms 1

Justin Martyr: And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. — Dialogue with Trypho, Chapter LXXXI

Nerses of Lambron: By Christ, he says, and not simply by God. But if through Jesus Christ God had this knowledge revealed, it is clear that it was through the Spirit, that is, because through Christ the grace of the activity of the Spirit descends to us.

Nicholas of Lyra: which must shortly come to pass That is, the trials of the Church which must come to pass quickly, because this proceeds from the divine command which is not able to be altered. This is for the testing of the faithful and to expand of their glory. sending by His angel Jesus appearing in this way.

Oecumenius: In the opening words, it is fitting to point out that in all his writings, the divine John, having dwelt upon the God-inspired words of our Savior Jesus Christ, in the present work dwells rather on his human aspects, so that he might not only be recognized from the more divine qualities, but also from the human ones.

For it is a sample of pure theology, just as to believe that the divine Word is from God and the Father, begotten before all ages and times, uncreated and consubstantial with the Father and the Spirit, and coexistent with the ages, and of all creation both spiritual and perceptible, according to what is said by the wisest Paul in the Epistle to the Colossians, that “in Him all things in heaven and on earth were created, the invisible and the visible, whether thrones, dominions, principalities, or authorities; all things were created through Him and for Him, and He is the head of the body and the church.” (Co. 1:18) “Who is the beginning, the firstborn from the dead, so that He might be first in all things,” (Co. 1:16,18) therefore we must believe in Him for the last things and for our salvation.

And having become man, not by a change of divinity, but by the assumption of human flesh, endowed with a rational soul, so that Emmanuel is understood as united from two natures, both divinity and humanity, each fully possessing according to its own nature and proper quality and distinction, neither confused in the union into one, nor divided after the indescribable and invisible union. For both Nestorius and Eutyches are equally detestable; their positions are opposed and totally evil.

Therefore, in order that the teaching of our Savior might be precise and true to Him, having engaged in the other divine matters, as the Lord has said, here John employed words and thoughts suited to human beings; yet neither in those divine matters did he separate the divine from the human, nor here did he separate the human from the divine. Moreover, he used the writings to a greater or lesser extent.

From this point on, the revelation is given to him to speak; it is given from the Father to the Son, and it is given from the Son to us, his servants. Calling the saints the servants of Christ, He preserved for Him what is fitting for God. For whose servants would humans be, except for the Maker and Creator of humans? And who is the Creator of humans and all creation? No one except the only-begotten Word and Son of God. For he who is present as the author says in the Gospels, “all things were made through him.” (Jn. 1:3)

What, then, does John wish to add what must soon take place? And yet, of the things that are to come, not yet accomplished, already a considerable amount of time has already passed since these things were spoken, more than five hundred years. That all ages are regarded as nothing in the eyes of the eternal and everlasting God; “for a thousand years,” the prophet says, “are in Your sight, O Lord, as the day that has just passed, or as a watch in the night.” (Ps. 89:4) Therefore, the swift passage of time is not measured by the completion of the years that have come to be, but rather by the power and eternity of God. For in truth, every extension of time, even if it is the greatest and longest, is considered small compared to the infinite.

Jesus Christ therefore made it known to me what must take place. Jesus did not appear Himself and speak, but through His angel He initiated me into the mysteries. You see the reverent love of this divine one, who confessed that it was revealed to him through an angel and that he did not hear it from the Lord’s own mouth.

John says that he testifies to the word of God and to the testimony of Jesus Christ, even to all that he saw. In this form, he also used it in the Gospels, preserving for himself the credibility of his teaching. He said, “This is the one who testifies about these things,” (Jn. 21:24) and having written these things; and we know that his testimony is true. And now he says he is a witness of the divine Word that was revealed to him. John speaks of the present Revelation and the testimony given by Christ; that is, through testimony, I am both a witness and an author. — Commentary on Revelation

Victorinus of Pettau: “The Revelation of Jesus Christ, which God gave to Him, and showed unto His servants things which must shortly come to pass, and signified it. Blessed are they who read and hear the words of this prophecy, and keep the things which are written.” The beginning of the book promises blessing to him that reads and hears and keeps, that he who takes pains about the reading may thence learn to do works, and may keep the precepts. — Commentary on the Apocalypse of the Blessed John

Revelation 1:2

Alcuin of York: Who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen. John gave testimony then, and now the Church does, whose symbol he was bearing when he saw this Apocalypse. He makes a distinction between the Word and Jesus Christ because of the two substances of Christ — he who gave testimony to both, saying, in the beginning was the Word, [John 1:1] as well as the Word was made flesh. [Ibid. 14] Saw refers to both: for he saw the Word with his spiritual eyes, and with his physical eyes he saw everything that is told about his humanity. — COMMENTARY ON REVELATION

Bede: Who bore witness to the word of God, and the testimony of Jesus, etc. Lest you doubt the person of John, it is he who bore witness to the eternal Word of God and the same incarnate, as he saw, saying: We have seen his glory, the glory as of the Only Begotten from the Father (John 1). — Commentary on Revelation

Nicholas of Lyra: Who has given testimony to the word of God In the beginning of his gospel about his eternal Godhead saying, “In the beginning was the Word and the Word was with God and the Word was God (Jn. 1:1)”; that is about to his incarnation, saying, “And the Word was made flesh, etc.(Jn. 1:14)” Therefore, he adds: And the testimony of Jesus Christ, That is, concerning Jesus Christ. he has seen In His way of life, in His miracles, in His death and resurrection, as he clearly shows in the words his Gospel.

Revelation 1:3

Alcuin of York: Blessed is he that readeth and they that hear the words of the prophecy of this book, and keep those things which are written in it; for the time is at hand. Here it is made clear how great this book’s authority is, since it is the only one among all prophecies to promise blessedness in return with a promise that is in some way specific. In saying he that readeth and they that hear, he indicated the persons of the teachers and of the listeners. What is said after that, and keep those things, pertains to both, because not the hearers of the law are just before God, but the doers of the law shall be justified. [Rom. 2:13] Then, in order to stimulate the minds of both to observe those things, he added, for the time is at hand; namely the time either for the just to be rewarded after their observance of the commandments or for the unjust to be punished after their negligence of them. — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: What is meant by Blessed is he that reads and they that hear the words of this prophecy, etc.? ANSWER: The teacher and his listeners are blessed because, for those who keep the words of God, the short time of hardship is followed by eternal joys. As the Truth replied to the woman who said to him that the womb of the mother of such great son was blessed as well as her paps, even more blessed are they who hear the word of God, and keep it. [Luke 11:27-28] For he may doubtless call singularly blessed whoever is quick to understand it correctly and to put it into practice once they understand it, and, finally, as he stipulates in this same book: And he that heareth, let him say: Come, [Rev. 22:17] that is, let whoever perceives the inner light of faith and glory in their mind, also call others to it; or, as it is said concerning the same Truth, the things which Jesus began to do and to teach. [Acts 1:1] — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: for the time is at hand. the time of the giving out rewards, because the brief moment of life is small in comparison to the future.

Apringius of Beja: He wishes to make clear that the reading does not accomplish the obedience of the commandments, nor does the hearing display the completion of an accomplished deed. Rather, that alone is perfection, when you perform with understanding what you read and what you hear. “The time is short.” For those who accomplish these things, he does not prolong the time of recompense, but he says that the giving of the divine reward is near. — TRACTATE ON THE APOCALYPSE 1:3

Bede: Blessed is he who reads, etc. Therefore, teachers and hearers are blessed, because the short time of labor is followed by eternal joys for those who keep the word of God. — Commentary on Revelation

Nicholas of Lyra: Blessed He tells the hearers to listen to the power of the book; that is, how to get blessedness, saying: Blessed is he that reads Referring to the doctors of the Church, who hear Referring to pious students, The words of this prophesy, By keeping in mind. and keeps those things that are written in it; By enduring the future trials, and the reason is added: For the time is at hand, already passing, as if to say, the suffering is brief and the reward of blessedness is forever.

Oecumenius: He did not say only those who read are blessed, for many would be so blessed, since most read, but also those who hear and become obedient to the exhortations contained in it, and those who preserve and guard what is spoken as divine laws.

“for the time is near.” For to everyone who keeps the commandments of God, the time of blessedness is near. It either means that, or “near,” he says, is the period of the time of departure. The term “near” has been interpreted in previous contexts. — Commentary on Revelation

Revelation 1:4

Alcuin of York: John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times, [2 Kings 4:32 et seq.] because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky; because hope, faith, and love complete the sum of the four cardinal virtues; or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds, [Is. 60:15] that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth. [Cf. Is. 58:14] So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war? [Job 38:22-23] Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely, and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to be put before peace, because no one could have come to God’s peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul’s: There was not in him « it is » and « it is not », but « it is » was in him [Variant of 2 Cor. 1:19], because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word. [John 1:1] It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven. [Acts 1:11] So, since it is certain that the Church has received this grace not only from the Son and the Holy Spirit but also from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them. [John 20:22-23] Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages. Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God. [Cf. 1 John 5:7] One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead, [Col. 3:3] but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias, [Acts 5:1 et seq.] and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod? [1 Cor. 4:21] Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death. [Rom. 6:3] — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: What does it mean that John salutes only seven churches whereas the Master of truth says, Go ye into the whole world, and preach to every creature? [Mark 16:15] ANSWER: Through these seven churches, he writes to the whole Church. Indeed totality is often represented by the number seven, because all this worldly time flies by in cycles of seven days. THERE FOLLOWS: Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits. ANSWER: He wishes the pious people grace and peace from God the eternal Father, the sevenfold Spirit, and Jesus Christ, who gave testimony to the Father in the human form he assumed. He names the Son in the third place as he is going to say more about him. He also names him last because he is the first and the last, and he has already named him together with the Father when he said that is to come. The first begotten of the dead, and the prince of the kings of the earth. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: Although there are many churches in every place, he wrote to seven only. For through the number seven he indicates the mystery of the church which exists everywhere and that which corresponds to the present life in which there is a sevenfold period of days. And therefore he makes mention of seven angels and seven churches to which he says, “Grace to you and peace from the tri-hypostatic deity.” Through the phrase “who is” the Father is indicated, who spoke to Moses: “I am Who I am.” Through the phrase “who was” the Word is indicated, who was in the beginning with God. And through the phrase “who is to come” the Paraclete is indicated, who always visits the children of the church in holy baptism but will come more perfectly and more clearly in the age to come. It is possible to recognize in the seven spirits the seven angels who have received the governance of the churches. These are not numbered with the most divine and royal Trinity but are mentioned together with it as servants, even as the divine apostle says: “I testify to you before God and the elect angels.” These phrases may be understood also in another manner. The phrase “who is and who was and who is to come” may signify the Father, who encompasses in himself the beginning, the middle and the end of all things. — COMMENTARY ON THE APOCALYPSE 1:4

Apringius of Beja: What is the importance of the people of Asia that they alone deserve to receive the apostolic revelation? However, there is a mystery in the number and a sacrament in the name of the province. First, let us discuss the meaning of the number, because both the number six and the number seven are always used in the law with a mystical meaning: “For God made heaven and earth in six days,” and “on the seventh day he rested from his works” and “on it,” it says, “they shall enter again into my rest.” The number seven, therefore, signifies the period of the present life, so that the apostle is not merely writing to seven churches and to that world in which he was then present, but it is understood that he is giving these writings to all future ages, even to the consummation of the world. Therefore, he mentions the number in a most holy manner, and he names “Asia,” which means “elevated” or “walking,” indicating that celestial fatherland which we call the “catholic church.” For exalted by the Lord and always moving toward the things which are above, it is the church which advances by spiritual exercises and is always desirous of the things of heaven. — TRACTATE ON THE APOCALYPSE 1:4

Apringius of Beja: Here is that mystery of the number seven which is everywhere indicated. Here the seven spirits are introduced, which are one and the same Spirit, that is, the Holy Spirit, who is one in name, sevenfold in power, invisible and incorporeal, and whose form is impossible to comprehend. The great Isaiah revealed the number of its sevenfold powers when he wrote: “the Spirit of wisdom and understanding”—that through understanding and wisdom he might teach that he is the creator of all things—“the Spirit of counsel and might”—who conceived these things that he might create them—“the Spirit of knowledge and piety”—who governs the creation with piety by the exercise of his knowledge and whose purposes are always according to mercy—“the Spirit of the fear of the Lord”—by whose gift the fear of the Lord is manifested to rational creatures. This is itself the sacred character of the Spirit who is to be worshiped. It includes rather the ineffable praise, and does not indicate any form of nature. — TRACTATE ON THE APOCALYPSE 1:4

Augustine of Hippo: The number seven signifies the perfection of the universal Church, for which reason the Apostle John writes to the seven churches, showing in that way that he writes to the totality of the one Church. City of God 17.4

Bede: John to the seven, etc. Through these seven churches, he writes to the whole Church. For the universality is often designated by the number seven, as this whole age is revolved in seven days. — Commentary on Revelation

Bede: Grace to you, etc. He wishes us grace and peace from the eternal God the Father, and from the sevenfold Spirit, and from Jesus Christ, who in the assumed man bore witness to the Father. He names the Son third, of whom he was going to speak more. He names him last as well, because he is the first and the last, since he had already named him in the Father by saying, who is to come. — Commentary on Revelation

Caesarius of Arles: Asia means “elevated,” by which the human race is indicated. These seven churches and the lampstands are to be seriously considered because it is the sevenfold grace which is given by God through Jesus Christ, our Lord, to us of the human race who have believed. For he himself promised to send to us the Spirit Paraclete from heaven, whom he also sent to the apostles who were seen to be in Asia, that is, in the prideful world, where he also gave the sevenfold grace to the seven churches, that is to us, through his servant John. — EXPOSITION ON THE APOCALYPSE 1:4, HOMILY 1

Cassiodorus: him that is. He wanted His eternity to be denoted by the present tense. This use of present time “today” is acknowledged to be peculiar to the divine Scriptures in this sense of perpetuity.

Nerses of Lambron: before his throne. Now the seven spirits indicate the activity of the life-giving Spirit which directed Christ, God who was made man for us.

Nicholas of Lyra: This “7” is understood as the Church established in the world. St. Gregory says in Homily 25, “Because in 7 days all time is comprehended; the number 7 is a proper figure for the whole. Grace unto you In the present life. And peace in the future, for there the humanity will be completely tamed. From Him who is That is, from the eternal God. According to Boethius in the Consolation of Philosophy, “Eternity is endless life possessed all at once in its totality and its perfection. Nevertheless, his simplicity is not apprehended by us except by a comparison to time; for we understand in terms of succession and time. For he assists at every time, even infinitely as it were; therefore, this is expressed to us through the distinctions of present, past, and future time. And from the 7 spirits That is, from all the angels who are ministers of our salvation. Who are before His throne, Prepared to follow His will.

Oecumenius: This is equivalent to saying, “Grace to you from God, the Father of all of you.” For the Father names Himself, revealing Himself to the wisest Moses at the burning bush, saying, “I AM THE ONE WHO IS [ἐγώ εἰμι ὁ ὤν].” (Ex. 3:14) And indeed, concerning the Son, the divine evangelist present says, “In the beginning was the Word; and the Word was with God, and the Word was God.” (Jn. 1:1) And again, in the first of the Catholic Epistles: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life.” (1 Jn. 1:1)

“who is to come.” This is the Holy Spirit. For the Spirit did not only come on the day of Pentecost, as recorded in the Acts (chapter 2), but He continually comes to receive souls worthy of Him. — Commentary on Revelation

Oecumenius: The seven spirits are seven angels; not as equals or coeternal, associated with the Holy Trinity, but as genuine ministers and faithful servants. For the prophet says to God, “For all things are your servants.” (Ps. 118:91) And among all, the angels are included. And again, he says concerning them: Bless the Lord, all his powers, his ministers doing his will. (Ps. 102:21) In this form, the apostle also corresponded with Timothy by writing the first Epistle; “I seriously charge you,” Paul says, “before God and Jesus Christ and the elect angels.” (1 Tim. 5:21)

But also in what is said “before His throne,” He attested to them a domestic [οἰκετικὴν] and liturgical [λειτουργικὴν] order; however, not equality in rank. — Commentary on Revelation

Victorinus of Pettau: “Grace unto you, and peace, from Him which is, and which was, and which is to come.” He is, because He endures continually; He was, because with the Father He made all things, and has at this time taken a beginning from the Virgin; He is to come, because assuredly He will come to judgment.

“And from the seven spirits which are before His throne.” We read of a sevenfold spirit in Isaiah,1 -namely, the spirit of wisdom and of understanding, the spirit of counsel and might, of knowledge and of piety, and the spirit of the fear of the Lord. — Commentary on the Apocalypse of the Blessed John

Revelation 1:5

Andreas of Caesarea: washed us from our sins. the splendor belonged to him who redeemed us through love from the slavery of death, and He washed the stains of sin through the outpouring of his life-giving blood and water.

Apringius of Beja: Since earlier he had recalled that Word who, before the assumption of the flesh, was with the Father in glory, he of necessity adds the humanity of the assumed flesh when he says, “And from Jesus Christ, the faithful witness.” For through the humanity which he had assumed, he gave a faithful testimony to his divinity, and by his passion and blood he interceded for our sins and cleansed us from all unrighteousness. And so, for the sake of our frailty and weakness he brought a faithful witness to God the Father “with whom there is no variation or shadow due to change.” — TRACTATE ON THE APOCALYPSE 1:5

Athanasius of Alexandria: Although it was after us that he was made man for us and became our brother by likeness of body, still he is called and is the firstborn of us. Since all people were lost through the transgression of Adam, Christ’s flesh was saved first of all and was liberated, because it was the Word’s body. Henceforth also we, having become joined together with his body, are saved through it. For in his body the Lord becomes our guide to the kingdom of heaven and to his own Father, saying,“I am the way” and “the door,” and “through me all must enter.” Wherefore he is also said to be “firstborn from the dead,” not because he died before us, since we died first, but because he suffered death for us and abolished it, and therefore, as man, was the first to rise, raising his own body for our sakes. Therefore, since he has risen, we too shall rise from the dead from him and through him. — Discourses Against the Arians 2.61

Augustine of Hippo: first begotten. I know that some think that at the death of Christ a resurrection such as is promised to us at the end of the world was granted to the righteous, founding this on the statement in Scripture that, in the earthquake by which at the moment of His death the rocks were rent and the graves were opened, many bodies of the saints arose and were seen with Him in the Holy City after He rose. Certainly, if these did not fall asleep again, their bodies being a second time laid in the grave, it would be necessary to see in what sense Christ can be understood to be “the first begotten from the dead,” if so many preceded Him in the resurrection. And if it be said, in answer to this, that the statement is made by anticipation, so that the graves indeed are to be supposed to have been opened by that earthquake at the time when Christ was hanging on the cross, but that the bodies of the saints did not rise then, but only after Christ had risen before them – although on this hypothesis of anticipation in the narrative, the addition of these words would not hinder us from still believing, on the one hand, that Christ was without doubt “the first begotten from the dead.” Letter 164.9

Bede: It can be understood that, for a special reason, the Lord was said to be firstborn, according to what John says in the Apocalypse about him.… And the apostle Paul says, “Now those whom he has foreknown he has also predestined to become conformed to the image of his Son, that he himself should be the firstborn among many brothers.” He is the firstborn among many brothers because “to as many as received him he gave the power to become sons of God,” of whom he is rightly named the firstborn because in dignity he came before all the sons of adoption, even those who in their birth preceded the time of his incarnation. Therefore, they can with the greatest truth bear witness with John, “He who comes after us was before us.” That is, “He was born in the world after us, but by the merit of his virtue and kingdom he is rightfully called the firstborn of us all.” — Homilies on the Gospels 1.5

Bede: The firstborn of the dead, etc. This is what the Apostle says: We have seen Jesus Christ crowned with glory and honor because of the suffering of death. And elsewhere, explaining the disgrace of the cross, he added: Therefore God also has exalted him and given him a name that is above every name. — Commentary on Revelation

Eusebius of Caesarea: They did not proclaim themselves witnesses, nor did they allow us to address them by this name. If any one of us, in letter or conversation, spoke of them as witnesses, they rebuked him sharply. For they conceded cheerfully the appellation of “Witness” to Christ “the faithful and true Witness,” “firstborn of the dead,” and prince of the life of God. They reminded us of the witnesses who had already departed, and said, “They are already witnesses whom Christ has deemed worthy to be taken up in their confession, having sealed their testimony by their departure. But we are lowly and humble confessors.” — ECCLESIASTICAL HISTORY 5.2.2-3

Irenaeus: For the Lord, having been born “the First-begotten of the dead” — Against Heresies Book III

Irenaeus: Great, then, was the mercy of God the Father. He sent the creative Word, who, when he came to save us, put himself in our position, and in the same situation in which we lost life. He loosed the prison bonds, and his light appeared and dispelled the darkness in the prison, and he sanctified our birth and abolished death, loosing those same bonds by which we were held. He showed forth the resurrection, becoming himself the firstborn from the dead, and raised in himself prostrate man, being lifted up to the heights of heaven, at the right hand of the glory of the Father. Just as God had promised through the prophet, saying, “I will raise up the tabernacle of David.” This means that which is fallen, the body sprung from David. This was in truth accomplished by our Lord Jesus Christ, in the triumph of our redemption, that he raise us in truth, setting us free to the Father.… as the firstborn of the dead, head and source also of the life unto God. — PROOF OF THE APOSTOLIC PREACHING 38-39

Methodius of Olympus: first begotten of the dead. For if the Christ is believed to be the first begotten of the dead, He is the first begotten of the dead as having risen in a glorified state before all others.

Methodius of Olympus: But Moses and Elias arose and appeared with this form of which you speak, before Christ suffered and rose. How then could Christ be celebrated by prophets and apostles as “the first begotten of the dead? " — Methodius From the Discourse on the Resurrection

Nerses of Lambron: first begotten of the dead. Because he is not like those who died previously and rose and died again; but he is eternally immortal in the body which died.

Nicholas of Lyra: And from Jesus Christ, who is the faithful witness Of the glory of the Father and majesty, as is clear in the Gospel. the first begotten That is, the first among those rising from the dead, although before Him Lazarus and many others were brought back to life. Nevertheless, this was mortal life, which is more properly called death than life, as St. Gregory says in Homily 25, “The true resurrection is to immortal life to which Christ rose first. His resurrection is the cause of the resurrection of others. and the prince of the kings of the earth On account of this He said in his resurrection, “All power is given unto me in Heaven and on earth.(Matt. 28:18)” who hath loved us, and washed us That is, who alone by His love and not by our merits washed us. from our sins Original and actual sin. in his own blood The sacraments of baptism and penance, are made efficacious by His blessed passion.

Oecumenius: The arrangement [σύνταξις] of the speech returns from the last to the first. He says to him, The glory and the power belong to the one who loved us; for how could he not have loved, “who gave himself as a ransom for the life of the world?” (1 Tim. 2:6)

“and has washed us from our sins in His blood.” For He Himself bore our handwritten record that was against us in the decrees; and He fastened it to the wood of His cross (Col. 2:14), stretching out our sins to His own death and freeing us by His blood from our offenses, “having subjected Himself to death, even death on a cross, (Philip. 2:8) to heal our disobedience.

“and has made us a kingdom.” And who says that in becoming “priests to His God and His prophets” there is benefit for us? For it was deemed fitting for men to obtain these things, securing for us the future kingdom and bestowing upon us an unfading glory even in the present time. For to “wash us from our sins in His own blood” is a greater and more marvelous gift, worthy of the divine grace. Moreover, that those who have offered nothing beforehand should become “priests of God and prophets” is a gift of such a kind. — Commentary on Revelation

Oecumenius: Having previously written about the incorporeal Word of God, and having spoken about Him as “He who was”; now John speaks about His incarnation, saying,

“and from Jesus Christ,” not dividing Him into two, but testifying both this and that about Him, that He is both the Word of the Father and that He was incarnate.

Who is a “faithful witness”; for according to the apostle, he bore witness before Pontius Pilate to the good confession. (1 Tim. 6:13)

which “He was,” that he is God and Lord of all, even though he was incarnate.

And such “witness” is indeed true; for he speaks the truth and is worthy of faith.

“the firstborn of the dead.” This also Paul bears witness to, saying that “He is the first fruits, the firstborn from the dead.” (Col. 1:18) He is called “the firstborn from the dead” as the one who has superiority in the common resurrection, and who has initiated for us a new and living way, the resurrection from the dead, through the veil, that is, his flesh according to what is written. For all who rose from the dead before the Lord again fell under death; for that was not the true resurrection, but a temporary release from death. Therefore, none of them was called “firstborn from the dead.” But the Lord is called this, as having become the beginning and cause of the true resurrection. And just as having become a kind of first fruits of the resurrection of mankind, having become like one who also went before, as if from a certain threshing floor, from death to life. For concerning the Lord alone, the divine Paul wrote in his Epistle to the Romans, saying: “knowing that Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For he who has died, has died once for sin; but he who lives, lives for God.” (Rom. 6:9-10)

“and the ruler of the kings of the earth,” Daniel also said this to the Babylonian: he says. “Until he says you will know that the Most High rules over the kingdom of heaven; and to whomsoever he will, he gives it.” (Dan. 5:22) Therefore, Christ reigns over all those things in Heaven. But now John speaks concerning those on earth; and going forward, he shows Him also reigning over the holy orders in Heaven. — Commentary on Revelation

Thomas Aquinas: washed us from our sins. Water flowed from Christ’s side to wash us; blood, to redeem us. Wherefore blood belongs to the sacrament of the Eucharist, while water belongs to the sacrament of Baptism. Yet this latter sacrament derives its cleansing virtue from the power of Christ’s blood.

Thomas Aquinas: washed us from our sins. Christ’s Passion is the proper cause of the forgiveness of sins in three ways. First of all, by way of exciting our charity, because, as the Apostle says (Romans 5:8): “God commendeth His charity towards us: because when as yet we were sinners, according to the time, Christ died for us.” But it is by charity that we procure pardon of our sins, according to Lk. 7:47: “Many sins are forgiven her because she hath loved much.” Secondly, Christ’s Passion causes forgiveness of sins by way of redemption. For since He is our head, then, by the Passion which He endured from love and obedience, He delivered us as His members from our sins, as by the price of His Passion: in the same way as if a man by the good industry of his hands were to redeem himself from a sin committed with his feet. For, just as the natural body is one though made up of diverse members, so the whole Church, Christ’s mystic body, is reckoned as one person with its head, which is Christ. Thirdly, by way of efficiency, inasmuch as Christ’s flesh, wherein He endured the Passion, is the instrument of the Godhead, so that His sufferings and actions operate with Divine power for expelling sin.

Victorinus of Pettau: “And from Jesus Christ, who is the faithful witness, the first-begotten of the dead.” In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His blood from sin; and having vanquished hell, He was the first who rose from the dead and “death shall have no more dominion over Him,” but by His own reign the kingdom of the world is destroyed. — Commentary on the Apocalypse of the Blessed John

Revelation 1:6

Alcuin of York: And hath made our kingdom priests to God and his Father. Because our Head is a king and priest, all the limbs are kings and priests, as the apostle Peter says in You are a chosen generation, a kingly priesthood. [1 Pet. 2:9] They are kings by governing themselves, and priests by offering themselves to God, according to this: I beseech you therefore by the mercy of God, that you present your bodies a living sacrifice. [Rom. 12:1] So, in saying to God and his Father, he indicates one person (although, according to the rule mentioned earlier, the Holy Spirit is there understood) in the same way as the apostle also says, Blessed be the God and Father of our Lord Jesus Christ, [2 Cor. 1:3] with the intention that one person should be understood by God and Father; hence it needs to be said, to him be glory forever and ever: to him, that is to him who has made us kings and priests, namely the Father and the Son, in which we understand the love of both, which is the Holy Spirit: for the love of God is poured forth in our hearts by the Holy Ghost. [Rom. 5:5] Moreover, the Church is right to attribute glory for these things not to itself, but to the one it received them from, according to this: Not to us, O Lord, not to us; but to thy name give glory. [Ps. 113:9] — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: What is meant by And hath made us a kingdom, and priests to God and his Father? ANSWER: Seeing that the King of kings and heavenly Priest united us to his body by sacrificing himself for us, there is no one among the saints who does not spiritually have the office of a priest, since each of them is a member of the highest and eternal Priest. (1:8) THERE FOLLOWS: I am Alpha and Omega, the beginning and the end, saith the Lord God. ANSWER: The beginning means the one whom no one precedes; the end, the one whom no one succeeds. — He also repeats the same words again: who is, and who was, and who is to come. ANSWER: He had said the same about the Father, for God the Father both came and is to come in the Son. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Anselm of Laon: Amen. This is a Hebrew word of affirmation.

Bede: And made us a kingdom, etc. Because the King of kings and heavenly Priest, by offering himself for us, has united us to his body, none of the saints is spiritually devoid of the office of priesthood, since he is a member of the eternal Priest. — Commentary on Revelation

Cyprian: For I have heard that you have received the ministry of the purpled ones. Oh, happy are you, even sleeping on the ground, to obtain your wishes which you have always desired! You have desired to be sent into prison for His name’s sake, which now has come to pass; as it is written, “The Lord grant thee according to thine own heart; " and now made a priest of God over them, and the same their minister has acknowledged it. I ask, therefore my lord, and I entreat by our Lord Jesus Christ, that you will refer the case to the rest of your colleagues, your brethren, my lords, and ask from them, that whichever of you is first crowned, should remit such a great sin to those our sisters, Numeria and Candida. For this latter I have always called Etecusa -God is my witness,-because she gave gifts for herself that she might not sacrifice; but she appears only to have ascended to the Tria Fata, and thence to have descended. I know, therefore, that she has not sacrificed. Their cause having been lately heard, the chief rulers commanded them in the meantime to remain as they are, until a bishop should be appointed. But, as far as possible, by your holy prayers and petitions, in which we trust, since you are friends as well as witnesses of Christ, (we pray) that you would be indulgent in all these matters. — Epistle XX

Nerses of Lambron: So at the end of this section glory is befitting to Him who brought us to this honor and created so much grace. For we have nothing else to give in exchange, except only glory.

Nerses of Lambron: made us a kingdom: He made us kings through hope according to the undying promise, because if we endure we shall reign with Him.

Nerses of Lambron: and priests. in that we continually offer to Him the rational sacrifice of thanksgiving and blessing, heeding the advice, ‘Offer to God a sacrifice of blessing’ instead of irrational sacrifices:

Nicholas of Lyra: made us a kingdom. That is, to be written as citizens of the kingdom of Heaven.

Tertullian: Are not even we laics priests? It is written: “A kingdom also, and priests to His God and Father, hath He made us.” It is the authority of the Church, and the honour which has acquired sanctity through the joint session of the Order, which has established the difference between the Order and the laity. — On Exhortation to Chastity

Tertullian: " Us, moreover, Jesus, the Father’s Highest and Great Priest, clothing us from His own store -inasmuch as they “who are baptized in Christ have put on Christ”-has made “priests to God His Father,” according to John. — On Monogamy

Victorinus of Pettau: “And He made us a kingdom and priests unto God and His Father.” That is to say, a Church of all believers; as also the Apostle Peter says: “A holy nation, a royal priesthood.” — Commentary on the Apocalypse of the Blessed John

Revelation 1:7

Alcuin of York: Behold, he cometh with the clouds. If we are to take this literally, when the Lord comes for the judgment, there will be a white cloud overshadowing the saints to protect them from the fire burning the world. This cloud will be frightening, and the reprobates will be terrified by its din. However, hardly anything in this Apocalypse is to be taken literally. So, in the sacred Scripture, when clouds are mentioned in the plural, they represent the holy preachers, who are light by the cleanness of their minds, and keep watering the hearts of their listeners with drops of preaching. Therefore it is with these clouds that the Lord will come for the judgment, according to this saying of the prophet: Behold, the Lord comes for the judgment with the ancients of his people. [Variant of Is. 3:14] And every eye shall see him, and they also that pierced him. Every eye shall see him, that is, every man shall (the whole is meant by a part) who shall then have been resurrected, either to life or to death — but not the eyes of animals, to which it is not given to rise again after death. Every man shall see him in the form of a servant in which he was judged by the wicked, not in the form of the divinity, which cannot be seen by the wicked. Note also that another translator says, “all the earth shall see him such,” as if he were saying, “such as the wicked did not believe he would be when he was here.” And all the tribes of the earth shall bewail themselves because of him. In this place it is to be noted that he says with an addition, the tribes of the earth, as if he were saying “those who long for earthly things and devote themselves to greed,” to whom it is said, Woe to you that are rich, [Luke 6:24] as well as, Woe to you that laugh. [Ibid. 25] As for what the cause of their pain is, it is disclosed with the words because of him: for even though there will then be mourning due to many afflictions, it will be nothing compared to the lamentation caused by the sight of Christ’s glory; for the unfortunate will then feel more pained by the fact that they have lost such a Lord than by the fact that they have fallen into the most atrocious torment. Now, look: he confirms the things that have been said with the insertion of an oath, when he adds, Even so. Amen. Amen is for the Hebrews what even so is for us. Both are adverbs of affirmation: therefore he says Even so. Amen as if he were saying with duplication, “It is true. It is true.” — COMMENTARY ON REVELATION

Andreas of Caesarea: he comes with the clouds. Either the bodiless powers are implied by the clouds, or those clouds which covered him on Mount Tabor with his holy disciples.

Augustine of Hippo: and they that pierced him. a prophecy which implies that Christ will come in the very flesh in which He was crucified.

Augustine of Hippo: shall bewail. But when the wicked shall see the Judge, He will not seem good to them; because they will not rejoice in their heart to see Him, Trinity 1.13.31

Bede: Behold, he comes with the clouds, etc. He who first came hidden to be judged will then come manifest to judge. He mentions this to strengthen the Church to endure sufferings, now oppressed by enemies, but then to reign with Christ. — Commentary on Revelation

Bede: And those who pierced him, etc. Seeing him in the same form as a powerful judge in which they judged him as insignificant, they will lament themselves in late repentance. — Commentary on Revelation

Bede: Even so, Amen. He affirms it without doubt by interposing “Amen,” knowing most certainly that it will happen as revealed by God. — Commentary on Revelation

Didache: Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven. — The Didache, Chapter 16

Fulgentius of Ruspe: Hold most firmly and never doubt that the Word made flesh always has the same truly human flesh with which God the Word was born of the Virgin, with which he was crucified and died, with which he rose and ascended to heaven and sits at the right hand of God, with which he will come again to judge the living and the dead. For this reason, the apostles heard from the angels, “He … will return in the same way as you have seen him going into heaven,” and the blessed John says, “Behold, he will come amid the clouds, and every eye will see him, even those who pierced him; and all the tribes of the earth will see him.” — LETTER TO PETER ON THE FAITH 20.63

Ignatius of Antioch: And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.” “For a spirit hath not flesh and bones, as ye see Me have.” And He says to Thomas, “Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side; " and immediately they believed that He was Christ. Wherefore Thomas also says to Him, “My Lord, and my God.” And on this account also did they despise death, for it were too little to say, indignities and stripes. Nor was this all; but also after He had shown Himself to them, that He had risen indeed, and not in appearance only, He both ate and drank with them during forty entire days. And thus was He, with the flesh, received up in their sight unto Him that sent Him, being with that same flesh to come again, accompanied by glory and power. For, say the [holy] oracles, “This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven.” But if they say that He will come at the end of the world without a body, how shall those “see Him that pierced Him,” and when they recognise Him, “mourn for themselves? " For incorporeal beings have neither form nor figure, nor the aspect of an animal possessed of shape, because their nature is in itself simple. — Epistle of Ignatius to the Smyrnaeans

Nicholas of Lyra: even so. Amen. this is the adverb of affirmation in Latin and similarly Amen in Hebrew, and by means of this double affirmation it is implied that truth is not retractable.

Nicholas of Lyra: they also that pierced him. That the Jews, who crucified Him by word of the soldiers by hand and Pilate by judging.

Oecumenius: His coming upon “the clouds of heaven,” and the Lord Himself said concerning Himself in the Gospel according to Mark as follows: “And the powers in heaven will be shaken; and then they will see the Son of Man coming in the clouds with great power and glory.” (Mark 13:25-26) For as I suppose it was written concerning His ascension into heaven on the day of the Ascension in the Acts, that a cloud received Him out of their sight, so He will come again with clouds. (Acts 1:9)

I suppose, metaphorically, that the divine Scripture calls the holy angels “clouds” because of their lightness, their lofty nature, and their ability to walk on air [ἀεροβατές], as if it were saying that the Lord will come accompanied and attended by divine angels. For therefore the prophet also introduces Him, saying, “And he mounted upon the cherubim and flew; he flew upon the wings of the wind.” (Ps. 17:11)

And he says, “every eye shall see Him, even those who pierced Him.” For He will not come in an obscure manner in his second glorious coming, nor secretly as before, when He lived among the world in the flesh; the prophet spoke of that coming, which is foreshadowed, saying: “He will descend like rain upon the mown grass, and like showers that water the earth.” (Ps. 71:6) But openly and plainly, so as to be seen by every eye, even by the very sinful and wicked. Among these, those who have been led astray or turned away from him must be dealt with accordingly.

“and all the tribes of the earth shall mourn because of Him,” it says, referring clearly to those who have remained in unbelief and have not chosen to bow their own necks to the yoke of their Savior. But you will understand that “because of Him,” in his appearance and presence.

Then, to indicate what will certainly happen, he added “Yes, amen,” meaning exactly that these things will occur with absolute certainty; for just as among the Greeks the word “yes” [ναὶ] signifies assent to what is to come, so too among the Hebrews “amen” [ἀμὴν] serves this purpose. — Commentary on Revelation

Tertullian: And then shall they “learn to know Him whom they pierced, and shall beat their breasts tribe by tribe; " of course because in days bygone they did not know Him when conditionedin the humility of human estate. — An Answer to the Jews

Tertullian: That, however, which we have reserved for a concluding argument, will now stand as a plea for all, and for the apostle himself, who in very deed would have to be charged with extreme indiscretion, if he had so abruptly, as some will have it, and as they say, blindfold, and so indiscriminately, and so unconditionally, excluded from the kingdom of God, and indeed from the court of heaven itself, all flesh and blood whatsoever; since Jesus is still sitting there at the right hand of the Father, man, yet God-the last Adam, yet the primary Word-flesh and blood, yet purer than ours-who “shall descend in like manner as He ascended into heaven” the same both in substance and form, as the angels affirmed, so as even to be recognised by those who pierced Him. Designated, as He is, “the Mediator between God and man,” He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection. — On the Resurrection of the Flesh

Tertullian: For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.” In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI. — Pseudo-Tertullian Against All Heresies

Thomas Aquinas: every eye shall see him. Therefore all men will be present at the judgment.

Victorinus of Pettau: “Behold, He shall come with clouds, and every eye shall see Him.” For He who at first came hidden in the manhood that He had undertaken, shall after a little while come to judgment manifest in majesty and glory. And what saith He? — Commentary on the Apocalypse of the Blessed John

Revelation 1:8

Alcuin of York: I am Alpha and Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come. By saying I am, he lets us know clearly that God was speaking through him. Whence the Apostle: Do you seek a proof of Christ that speaketh in me? [2 Cor. 13:3], and David: Attend, O my people, to my law, [Ps. 77:1] while neither the people nor the law was David’s. Alpha and Omega means the same as the beginning and the end, for alpha for the Greeks is the beginning of the alphabet, and omega its end. Christ is called the beginning because all the creation has got its beginning from him, and he is called the end because he encloses everything like a boundary. Alternatively, he is called the beginning and the end because he is God before the ages and a man in the end of the ages; whence John: In the beginning was the Word, [John 1:1] as well as: The Word was made flesh. [Ibid. 14] — COMMENTARY ON REVELATION

Athanasius of Alexandria: The Godhead of the Son is the Father’s. It is indivisible. Thus there is one God and none other but he. So, since they are one, and the Godhead itself one, the same things are said of the Son, which are said of the Father, except his being said to be Father. For instance, it is said that he is God: “And the Word was God.” It is said that he is Almighty, “Thus says he who was and is and is to come, the Almighty.” It is said that he is Lord, “one Lord Jesus Christ.” It is said that he is Light, “I am the Light,” that he wipes out sins, “that you may know,” he says, “that the Son of man has power upon earth to forgive sins,” and so with other attributes. For “all things,” says the Son himself, “whatsoever the Father has, are mine”; and again, “And mine are yours.” — Discourses Against the Arians 3.4

Augustine of Hippo: The martyrdom of the blessed apostles has consecrated this day for us. It was by despising the world that they earned this renown throughout the whole world. Peter was the first of the apostles and Paul the last of the apostles. The first and the last were brought to one and the same day for martyrdom by the First and the Last, by Christ. In order to grasp what I’ve said, turn your minds to the Alpha and the Omega. The Lord himself said plainly in the Apocalypse, “I am the Alpha and the Omega, the first”—before whom is nobody—“the last”—after whom is nobody; he precedes all things and sets a term to all things. Do you want to gaze upon him as the first? “All things were made through him.” Do you seek him as the last? “For Christ is the end of the law, that every one who has faith may be justified.” In order for you to live at some time or other, you had him as your creator. In order for you to live always, you have him as your redeemer. — SERMON 299B.1, ON THE BIRTHDAY OF THE HOLY APOSTLES PETER AND PAUL

Bede: I am Alpha and Omega, the beginning and the end, etc. The beginning, whom none precedes; the end, to whom none succeeds in the kingdom. — Commentary on Revelation

Bede: Who is, and who was, etc. He said the same of the Father. For God the Father also came and is to come in the Son. — Commentary on Revelation

Clement of Alexandria: Rightly, therefore, the Lord again promises milk to the righteous, that the Word may be clearly shown to be both, “the Alpha and Omega, beginning and end; " — The Instructor Book 1

Gregory the Dialogist: Concerning which it is rightly added: “You shall consume the head with the feet and the entrails,” because our Redeemer is the Alpha and Omega, that is, God before the ages and man at the end of the ages. And as we have already said, brothers, we have learned from Paul’s testimony that God is the head of Christ. Therefore, to consume the head of the lamb is to receive His divinity by faith. To consume the feet of the lamb is to seek out the footsteps of His humanity by loving and imitating. — Forty Gospel Homilies, Homily 22

Oecumenius: “The alpha” [α] signifies the beginning, “and the omega” [ω] signifies the end; therefore, basically He is saying, “I am the first and the last,” indicating through the “first” the God “who is” without beginning, and through the “last,” the one “who is” without end. Since there is nothing among humans that is without a beginning and without end, In our case here, He used “the beginning and the end” instead of “being without beginning and without end.” This is also what God said through Isaiah: “I am the first God; and I am He who is to come.” (Isa. 41:4)

He calls God “the Almighty and Lord of creation,” not only of the perceptible but also of the intelligible. — Commentary on Revelation

Tertullian: In the same way the Lord applied to himself two Greek letters, the first and the last, as figures of the beginning and the end which are united in himself. For just as Alpha continues on until it reaches Omega and Omega completes the cycle back again to Alpha, so he meant to show us that in him is found the course of all things from the beginning to the end and from the end back to the beginning. Every divine dispensation should end in him through whom it first began, that is, in the Word made flesh. Accordingly, it should also end in the same way in which it first began. So truly in Christ are all things recalled to their beginning. So the faith has turned away from circumcision back to the integrity of the flesh, as it was in the beginning. So, too, there is liberty now to eat any kind of food, with abstention from blood alone, as it was in the beginning. There is a unity of marriage, as it was in the beginning. There is a prohibition of divorce, which was not in the beginning. Finally, the whole man is called once more to paradise, where he was in the beginning. — ON MONOGAMY 5

Tertullian: Meanwhile, let this be my immediate answer to the argument which they adduce from the Revelation of John: “I am the Lord which is, and which was, and which is to come, the Almighty; " and from all other passages which in their opinion make the designation of Almighty God unsuitable to the Son. — Against Praxeas

Revelation 1:9

Alcuin of York: I John, your brother and your partner in tribulation, and in the kingdom, and patience in Christ Jesus, was in the island, which is called Patmos, for the word of God, and for the testimony of Jesus. In this place John represents both his own person specifically and that of the Church generally. It is also to be noted that the kingdom pertains to the Head, tribulation to the limbs, and patience to both, and all this can be found in Jesus alone. Indeed, the Head was suffering tribulation with the limbs when he said, Saul, Saul, why persecutest thou me? [Acts 9:4]. The kingdom is in the Head, as in Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world, [Matt. 25:34] which is like saying clearly, “Come, ye limbs, reign with the Head, because I am the kingdom.” For he will grant himself to his people, as it is written: The oath, which he swore to Abraham our father, that he would grant (himself) to us [Luke 1:73]. Patience awaits us, according to this: Knowest thou not, that the benignity of God leadeth thee to patience? [Variant of Rom. 2:4], and we, in our patience, shall possess our souls. [Cf. Luke 21:19] By the island of Patmos, which translates to “strait,” in which John was in exile, are represented the persecutions and hardships suffered by John and the Church (that is, a species and a genus) but for the Word of God, not for their own bad actions, according to this saying of the apostle Peter: Let none of you suffer as a thief, [1 Pet. 4:15] but as a disciple of Christ. — COMMENTARY ON REVELATION

Apringius of Beja: The ecclesiastical writers have taught that at the time of Claudius Caesar, when that famine which the prophet Agabus had announced in the Acts of the Apostles would come in ten years time was at its height, that during that difficulty this same Caesar, impelled by his usual vanity, had instituted a persecution of the churches. It was during this time that he ordered John, the apostle of our Lord, Jesus Christ, to be transported into exile, and he was taken to the island of Patmos, and while there confirmed this writing. That he might present the trials of suffering which he was bearing at that time, he recalls that he was a participant in suffering, and then he adds the kingdom to the suffering of tribulation, and because of the kingdom to be received he further adds the patient endurance which he bore for the sake of Jesus. — TRACTATE ON THE APOCALYPSE 1:9

Bede: I, John, etc. He hints at the person, place, time, and cause of the vision. He testifies that he saw it also in the Spirit, lest he be thought deluded by a fleshly apparition. — Commentary on Revelation

Bede: Was in the island, etc. The story is known, that John was banished to this island by Caesar Domitian because of the gospel, to whom it was fittingly given to penetrate the secrets of heaven when he was forbidden to exceed certain earthly spaces. — Commentary on Revelation

Dionysius of Alexandria: This other author, on the contrary, did not even deem it sufficient to name himself once, and then to proceed with his narrative; but he takes up his name again, and says: “I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos for the Word of God, and for the testimony of Jesus Christ.” And likewise toward the end he speaks thus: “Blessed is he that keepeth the sayings of the prophecy of this book; and I John who saw these things and heard them.” That it is a John, then, that writes these things we must believe, for he himself tells us. — From the Two Books on the Promises

Oecumenius: John wrote to the faithful according to the message and preaching of Christ, that they suffer much from those who persecute the godly; therefore, John considers himself a “companion in the sufferings” and “endurance,” and likewise “in the kingdom” of God. Here, those to be a “companion in the sufferings” for the sake of the message are called to share in it with Jesus.

John says it is because “of Jesus”; for this is what the one in Jesus means.

And “because of His word and the testimony” which I bore by proclaiming His Gospel, John says, I became exiled “on the island of Patmos.” Eusebius records that this happened to John in the Chronological Canon during the reign of Emperor Domitian. Then he says, while living on the aforementioned island, — Commentary on Revelation

Revelation 1:10

Alcuin of York: I was in the spirit on the Lord’s day. Here we need to start speaking about species and genus individually. John’s spirit did not leave his flesh altogether when he saw this, because his body could not have survived without spirit; but, being in ecstasy, he could not feel or understand anything through his body. Note also that he says he was in the spirit not on the Sabbath, but on the Lord’s day, because the old law, which produced death, had already passed, and the new one, which gives life, had become well-known with Christ’s Resurrection. Allegorically, the Church is also shown to be the Lord’s day, because, in the elect, it mortifies the deeds of the flesh by the spirit [Rom. 8:13] so that it may rise in the spirit in the conduct of a new life. Whence this saying of the apostle: You are not in the flesh, but in the spirit. [Ibid. 9] And heard behind me a great voice, as of a trumpet, saying: What thou seest, write. What one should know is that just as John heard it in the spirit, so was the voice spoken to him spiritual. We should however ask the question of what back a spirit could have to be able to hear a voice behind him. It seems then that the face of that spirit was the very force of divine contemplation, and its back, obliviousness of present matters. Therefore he heard the voice in the things he had forgotten, the purpose of this being to make him turn his mind’s face towards them and write in a book everything he saw; as if the voice were saying to him, “Those things which you are beginning to see in the spirit of God, either have been done or must be done here, where you hear me sounding without sound, that is on earth.” With the words What thou seest, write, it is as if he were saying “what thou art about to see,” for he had not seen anything yet. Allegorically, the Church hears a voice concerning its union with Christ, behind it, from the law and the prophets, like this: They shall be two in one flesh. [Gen. 2:24] This voice, whether with regards to the Church or with regards to John, is rightly called great, because it speaks of the highest mysteries, and because of that it is compared to a trumpet and spread by the mouths of the preachers; whence it is said to one of them, Lift up thy voice like a trumpet. [Is. 58:1] This voice, through John, tells the Church to write what it sees, that is, to keep it in mind. And send to the seven churches, to Ephesus, to Smyrna, to Pergamus, to Thyatira, to Sardis, to Philadelphia, and to Laodicea. We need to say how the interpretations of these names tally with the universal Church. Ephesus translates to “my will” or “my counsel”: and whose counsel, but that of the one who casteth away the counsels of princes, but his counsel standeth forever? [Ps. 32:10-11] Moreover, the Church is the will of God, to which it is said through the prophet, Thou shalt be called My will. [Is. 62:4] Note also that will pertains to love, while counsel pertains to correction. Indeed, someone is the will of God when they submit to the Creator not out of fear of punishment, but willingly; whereas if someone wants to join neither for fear nor for love, they are given a speech of correction through the action of divine mercy so that they may abandon their error and receive the counsel of salvation. Smyrna translates to “their canticle,” that is the elect’s, and that canticle is the new commandment. Therefore the Church sings this canticle every day when it fulfills the new commandment by loving God and neighbor. Pergamus translates to “separating their horns”: and whose horns but Christ’s and the Devil’s? So by Christ’s horns is represented his kingdom, that is the Church, and by the Devil’s horns, it is also his kingdom that is represented, that is the wicked. Hear therefore the separation of the horns: I will break all the horns of sinners, and the horns of the just shall be exalted. [Ps. 74:11] Thyatira means “enlightened”: and what other enlightened one are we to understand, but the one to whom it is said by Isaiah, Arise, be enlightened, O Jerusalem? [Is. 60:1] It is appropriate for the Church to be called enlightened, so that it should remember that it used to be darkness; whence the apostle to its members: You were heretofore darkness, but now light in the Lord. [Eph. 5:8] Sardis means “for the prince of beauty,” and “fitted” or “prepared” is implied. The prince of beauty is the one about whom the Psalmist says, beautiful above the sons of men. [Ps. 44:3] And who is prepared for him, if not the one about whom the prophet says to the same prince, The queen stood on thy right hand, in gilded clothing; surrounded with variety? [Ibid. 10] Philadelphia translates to “saving the inheritance for the Lord.” From this it is right to understand the Church of the elect, which strives to save itself with divine help. Indeed it is about this inheritance that it is said, I will give thee the Gentiles for thy inheritance. [Ps. 2:8] Laodicea translates to “tribe lovely to the Lord” or “they were in vomit”: this interpretation shows the good mingled with the wicked in the Church. — COMMENTARY ON REVELATION

Apringius of Beja: He says that he was taken up in the spirit, that is, that he was raised up to the secret things of God, in order that he might see those things which he was to speak. Moreover, he says that he did not enter into the heights of heaven in a bodily manner, but that he entered in the spirit, recalling this word, “No one has ascended into heaven except he who has descended, namely the Son of man, who is in heaven.” The holy apostle Paul also says that he was taken up, but in what way? He says, “Whether in the body or out of the body, I do not know, God knows.” He writes that he had been taken up into ecstasy, in the spirit. But since the day of the Lord is mentioned in this passage, when he says that he had been taken up in the spirit, he is indicating that he had been cleansed of any work of a profane kind. For, on the Lord’s day the apostle could only devote himself to divine things and holy duties.… Concerning the preachers of the gospel, it is written, “Cry aloud, do not cease, lift up your voice as a trumpet.” And concerning the words “behind me,” the prophet said, “And they shall hear a voice from behind of one teaching.” Let all humanity be exalted to whatever degree of sanctity, in comparison to the holy acts of God and to the divine words, it can by no means ever stand as an equal before his presence and face. But our flesh, weighed down by a certain weakness, is instructed, as it were, from behind by the words of God. Therefore, in saying “behind me” he indicates the weakness of his human nature. — TRACTATE ON THE APOCALYPSE 1:10

Bede: I was in the Spirit on the Lord’s day. He also indicates a suitable time for the spiritual vision. For Scripture often expresses the fixed limits of causes, as often of place, body, or air, so also of time. For the angels visit Abraham at noon, Sodom in the evening. Adam feared at the voice of the Lord walking in the afternoon. And Solomon received wisdom at night, which he would not keep. — Commentary on Revelation

Bede: And I heard behind me, etc. He is first admonished by the voice to turn his sight to the vision. — Commentary on Revelation

Oecumenius: There are many cities in Asia, but he himself commands to write to those who have been taught by him and have already accepted the faith of Christ. For what could one advise to those who are unbelieving and have turned away from the saving word? — Commentary on Revelation

Oecumenius: When John said, “I was in the Spirit” indicates a vision not perceptible to the senses, nor seen by the flesh or eyes, but rather by prophetic insight; concerning these spiritual perceptions Isaiah said: “He gave me understanding early on, He gave me an ear to hear, and the instruction of the Lord opened my ears.” (Isa. 54:4) — Commentary on Revelation

Tertullian: There is the selfsame difference in respect of the soul’s corporeality, which is (perhaps) invisible to the flesh, but perfectly visible to the spirit. Thus John, being “in the Spirit” of God, beheld plainly the souls of the martyrs. — A Treatise on the Soul

Revelation 1:11

Apringius of Beja: We have already said that he addressed one church which exists during the time of the whole world, that is, from that time when he spoke to the consummation of the world. Since he now mentions the names of these churches specifically, let us see what meanings they have.… There is a mighty mystery in the names which we will examine and discuss to the extent that God allows. Ephesus means “my will” or “my plan.” He wills that we know that the whole reality of our faith and the dignity of the catholic church is not to be ascribed to human merit, but they are the will of God and the disposition of the divine purpose. Smyrna means “their song.” And what else is the song of the perfect if not the celestial doctrine and the preaching of the gospel and the advance of the Christian religion, or the melodious confession of the catholic church? Pergamum means “to him who divides their horns.” This refers either to the insolence of the powers of the air, or to the arrogance of the heretics. And he teaches that the pride of the powers is always to be separated and divided from the congregation of the church, for the horns are either power or arrogance. He writes to Thyatira, that is “enlightened.” This signifies that, after the expulsion of heretical pride and after the defeat of temptations from the powers of the air, the holy church is deserving of the light of righteousness. Sardis means the “beginning of beauty.” The church is seized by the sun of righteousness and is illumined by the light of truth, so that she might have the beginning of beauty, the Lord Jesus Christ, and might always shine in perpetual light. Philadelphia means “preserving devotion to the Lord.” After possessing the sun of righteousness, after the illumination of holiness, after the comeliness of holy beauty, the church rightly is devoted to the Lord and preserves herself by an inviolable observation of devotion. Laodicea means either “a tribe beloved of the Lord,” or, as some would have it, “a birth is expected.” Both are meaningful, for she who has merited the beauty of faith and the sun of righteousness and knows that through faith the Lord cleaves to her, might also be a tribe whom the Lord loves, who is both loved by the Lord and preserved by the Lord. Furthermore, the church might well await her own birth, either the regeneration of baptism or the glory of the resurrection, whenever she preserves herself by humility and patience. — TRACTATE ON THE APOCALYPSE 1:11

Bede: And send to the seven churches, etc. The Church of Christ was not then only in these places, but the fullness consists in the number seven. Asia, which is interpreted as elevation, designates the proud height of the world in which the Church sojourns; and, as is the custom of divine mystery, the genus fits the species. For the Apostle Paul also writes to seven churches; not, however, the same as John. And although these seven places are a figure of the whole sevenfold Church, yet specific things happened in these which he reproaches or praises. — Commentary on Revelation

Revelation 1:12

Alcuin of York: And I turned to see the voice that spoke with me. By saying to see, he shows that it was not a physical voice, which cannot be seen, but a spiritual one, with which seeing it is no different from hearing it. Allegorically, the Church turned to see the voice, because it directed its attention, out of the desire of its mind, to the words of the law and of the prophets, so as to see their mysteries now fulfilled. And being turned, I saw seven golden candlesticks: and in the midst of the seven golden candlesticks, one like to the Son of man. By the seven candlesticks is represented the sevenfold Church, in whose midst is Christ, who is called like to the Son of man because he was now immortal, or because he appeared not with sin, but in the likeness of the flesh of sin. We read that he appeared in the midst according to this: Where there are two or three gathered together in my name, there am I in the midst of them. [Matt. 18:20] It is appropriate for the Church to be symbolized by seven golden candlesticks, for the sevenfold operation of the Holy Spirit is symbolized by the number, and the brightness of eternal wisdom is symbolized by gold. So just as gold, tried by fire and stretched by blows, is made into a candlestick, so does the Church, melted by the fire of tribulation until purification, and extended into long-suffering by the blows of temptations, reach completion; whence Isaiah says, The Lord hath said it, whose fire is in Sion, and his furnace in Jerusalem. [Is. 31:9] Furthermore, one should know that one Church is represented by both the seven candlesticks and the Son of man, because the person of Christ and of the Church is one. So the same Lord who appeared clothed with a garment down to the feet in the midst of the candlesticks, put on as a garment the candlesticks themselves. Therefore, Christ’s clothes are the same as the seven candlesticks, that is the Church. Indeed genus is joined to genus, when the Church is meant by both the seven candlesticks and the Son of man. Note also that the likeness to the Son of man concerns us, because just as our Head has risen again in deed, so have we in hope. Clothed with a garment down to the feet (a poderes). Podes means “feet” in Greek. What do we understand by the poderes, that is a tunic reaching the ankles, which Zechariah says is a priestly garment, [Probable reference to Zec. 3:4 LXX] if not the flesh of Christ specifically, and the whole Church generally? Indeed, by offering himself on the cross to God the Father, he carried out a priesthood. Now, this priestly garment is down to the ankles because his body, which is the Church, down to its very last members, fills up those things that are wanting of the sufferings of Christ; [Cf. Col. 1:24] or if not, then certainly his garment down to the ankles was his work of love to the suffering of death. And girt about the paps with a golden girdle. What one should know is that Daniel saw a man girt about the loins [Dan. 10:5] and John saw him girt about the paps because the Old Testament restrains the lust of the flesh, whereas the New restrains also that of the mind. However, that double girding does not refer to the Head, but to the limbs, since it is certain that our Redeemer has been touched by neither the lust of the body nor that of the heart. So it is fitting to say that this girdle was golden, because whoever is a citizen of the heavenly fatherland, forsakes uncleanness, not out of fear of punishment, but out of love for heavenly brightness. The order given to the apostles in the New Testament, Let your loins be girt, [Luke 12:35] is given, through their persons, to those who, not yet restraining the fornication of the flesh, belong to the man of the old life; for the apostles themselves had already forsaken the uncleanness of the flesh. Alternatively, the angel is girt about the paps with a golden girdle because the Church, coming from two peoples, is united in Christ by the bond of love. — COMMENTARY ON REVELATION

Andreas of Caesarea: He shows that the voice was not sensory when he says, “I turned,” not to hear but “to see the voice.” For spiritual hearing and spiritual seeing are the same thing. — COMMENTARY ON THE APOCALYPSE 1:12

Apringius of Beja: Resting on three arms, a lampstand raises the body of a single shaft, and upon this shaft there is placed a lamp of light. “For no other foundation can any one lay than that which is laid, which is Jesus Christ,” says the apostle, “from which the whole body, joined and knit together by every joint with which it is supplied, makes bodily growth and upbuilds itself in love, according to the work and ability of each member.” This is that branch of which it is said: “There shall come forth a branch from the stump of Jesse.” Upon this branch a light is placed, that is, the light of the catholic church is made ready, so that seized by the truth of his light, she might herself bring forth perpetual light, and marked by the manifestation of one faith, she might be exalted by the light of the divine majesty. — TRACTATE ON THE APOCALYPSE 1:12

Bede: And having turned, etc. Here the form of the Church is beautifully described, bearing the light of divine love in the brightness of a pure heart. According to what the Lord says: “Let your loins be girded and your lamps burning” (Luke XII). He designates the perfection of its interior and exterior by the two parts of the number seven, while each one, consisting of the four qualities of the body, loves the Lord God with all their heart, all their soul, and all their strength. — Commentary on Revelation

Cyprian: That after He had risen again He should receive from His Father all power, and His power should be everlasting. In Daniel: “I saw in a vision by night, and behold as it were the Son of man, coming in the clouds of heaven, came even to the Ancient of days, and stood in His sight. And they who stood beside Him brought Him before Him: and to Him was given a royal power, and all the kings of the earth by their generation, and all glory obeying Him: and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed.” Also in Isaiah: “Now will I arise, saith the Lord; now will I be glorified, now will I be exalted, now ye shall see, now ye shall understand, now ye shall be confounded. Vain will be the strength of your spirit: the fire shall consume you.” Also in the cixth Psalm: “The Lord said unto my Lord, Sit Thou on my fight hand, until I make Thine enemies the footstool of Thy feet. God will send the rod of Thy power out of Sion, and Thou shalt rule in the midst of Thine enemies.” Also in the Apocalypse: “And I turned and looked to see the voice which spake with me. And I saw seven golden candlesticks, and in the midst of the candlesticks one like unto the Son of man, clothed with a long garment, and He was girt about the paps with a golden girdle. And His head and His hairs were white as wool or snow, and His eyes as a flame of fire, and His feet like to fine brass from a furnace of fire, and His voice like the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore and I have the keys of death and of hell.” Likewise in the Gospel, the Lord after His resurrection says to His disciples: “All power is given unto me in heaven and in earth. Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you.” — Treatise XII. Three Books of Testimonies Against the Jews.

Irenaeus: Neither Moses nor Elijah nor Ezekiel, who all had many celestial visions, saw God. Rather, what they did see were likenesses of the splendor of the Lord and prophecies of things to come. It is evident that the Father is indeed invisible, of whom also the Lord said, “No man has seen God at any time.” But his Word, as he himself willed it, and for the benefit of those who beheld, did show the Father’s brightness and explained his purposes, as also the Lord said, “The only begotten God, which is in the bosom of the Father, he has declared [him].” … John also, the Lord’s disciple, when seeing the priestly and glorious advent of his kingdom, says in the Apocalypse: “I turned to see the voice that spoke with me. And, being turned, I saw seven golden candlesticks, and in their midst One like the Son of man, clothed with a garment reaching to the feet, and wrapped around the chest with a golden girdle. His head and his hair were white, as white as wool, and as snow. His eyes were like a flame of fire. His feet were like fine brass, as if they were forged in a furnace. His voice [was] like the sound of waters. He had in his right hand seven stars. Out of his mouth came a sharp two-edged sword. He looked like the sun shining at full strength.” For in these words he sets forth something of the glory [which he has received] from his Father, as the head. He sets forth something of the priestly office, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where he speaks of] the fine brass being forged in the fire, which denotes the power of faith, and constant prayer, because of the consuming fire which is to come at the end of time. — AGAINST HERESIES 4.20.11

Oecumenius: “The seven lampstands,” as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them “lampstands” because they bear the light of the glory of Christ. For he does not call them lamps, but “lampstands.” This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: “Become like stars in the world, holding forth the word of life,” (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as “lampstands.” For it has been said concerning Christ, “you wonderfully illuminate from eternal mountains,” (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; “send forth your light and your truth” (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, others as lamps.

John says that the “lampstands” are “golden” because it is honorable and surpassing to receive the divine radiance.

And he says that “in the midst of the seven lampstands, one like a son of man”; for if the Lord Himself promises to dwell and walk among the souls that received Him, how would He not be “seen in the midst of the lampstands”?

He says that the “Son of Man,” Christ, who humbled himself for us “taking the form of a servant,” (Philip. 2:7) became the fruit of the womb according to the divine melody (Ps. 126:3); the womb of the undefiled and ever-virgin Mary; for since Mary is a human and our sister, it is fitting that the one born from her without seed, according to the flesh the Word of God, is called the “Son of Man.”

And he has spoken carefully without saying “the son of man”, but “like a son of man,” and also God and Lord of all, Emmanuel; and the vision shows his varied form, outlining the shape from his works and powers.

And first, he puts on a priestly garment; for the long “robe” and the “belt” are priestly garments; for it is said to him from God and the Father: “You are a priest forever according to the order of Melchizedek.” (Heb. 5:6; Ps. 109:4) But the apostle also calls Christ “a high priest and apostle of our confession,” (Heb. 3:1) as one who performs priestly service and brings to himself and to the Father and the Spirit our confession of faith.

And he puts on “a golden belt,” having a belt with decorated attire [φάρους], as prescribed by the law for priests. For it was necessary for the difference between slaves and master to be shown, between the shadowy law and the truth in the New Covenant.

“His head and his hair were white like wool, as white as snow.” For the mystery according to Christ is new in its appearance, but indeed eternal in its good pleasure. For the divine apostle wrote concerning him the mystery hidden from the ages and from the generations, which now has been revealed to his saints, to whom he willed. Therefore, the ancient aspect of the mystery, as far as it reached into divine favor, reveals the gray of the head intermingled with “wool” and “snow.”

“and his eyes were like a flame.” It is shown since Christ is also light, and He calls Himself this, saying “I am the light and the truth,” (Jn. 8:12; 14:6) or He reveals the fearful things and the threat against the seven churches to which the things of the Revelation are sent, as those who are not following His laws perfectly. And He says,

“his feet were like gleaming bronze.” They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the “gleaming bronze” is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα].

But this one is fragrant when it is burning; for the burning “furnace” is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the “feet,” which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, “I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ.” (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that “the scent of your perfumes is more delightful than all spices” and that “your name is like a poured-out perfume.” (Song of Solomon 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, “I am the flower of the field, the lily of the valleys.” (Song of Solomon 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: “that we are the fragrance of Christ?” (2 Cor. 2:15) And again: “and the aroma of the knowledge of Him is revealed to us.” (2 Cor. 2:14)

“and his voice was like the sound of many waters,” John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.

“and he had seven stars in his right hand,” he said. He himself interprets these stars as the angels of the seven churches, as the divine Gregory said in the presence of the bishops, addressing the ruling angels; “for I believe that each church is guarded by a different angel, as John teaches in the Revelation.” I believe that the “stars” are called the holy angels because of the abundant illumination of Christ within them; and they “are in His right hand.” For they are deemed worthy of the most honorable position before God, and as if they rest in the hand of God.

“and out of his mouth went a sharp two-edged sword.” Therefore, the divine David says to the Lord, “Fix your sword upon your thigh, O mighty one.” (Ps. 44:4) For at that time, the evangelical laws commanded us to observe them strictly, for violating them was deadly; therefore, the place of the thigh where the sword was placed indicated a delay in punishment, for it was not yet fully prepared for slaughter. Now from “his mouth” comes forth the “sword,” signifying the riddle [αἰνίγματος] that those who are disobedient to the evangelical commandments face the danger of being cut in two by the sword of the soul. This is what the Lord declares in the Gospels, making this clear; and the apostle said: “for the word of God is living and active, and sharper than any two-edged sword” (Heb.4:12) against those who disobey, clearly indicating the threat it raises. Therefore, this sharpness is also attributed to John; it is the same as the sharp style found in the writings of Paul.

“and his face was like the sun shining in its power,” John said. Well said, “like the sun”; for the Lord is “the sun of righteousness,” according to the prophet Malachi. (Mal. 4:2) But so that you do not think the illumination of Christ’s “face,” which enlightens every person coming into the world (Jn. 1:9), is a physical body that is transparent and visibly shining, he attributed it to his power, as if to say: the light of Christ is intelligible, operating by power (Col. 1:29), not a bodily appearance, but one that enlightens the eyes of the soul. — Commentary on Revelation

Victorinus of Pettau: “The court which is within the temple leave out.” The space which is called the court is the empty altar within the walls: these being such as were not necessary, he commanded to be ejected from the Church.

“It is given to be trodden down by the Gentiles.” That is, to the men of this world, that it may be trodden under foot by the nations, or with the nations. Then he repeats about the destruction and slaughter of the last time, and says:-

“They shall tread the holy city down for forty and two months; and I will give to my two witnesses, and they shall predict a thousand two hundred and threescore days clothed in sackcloth.” That is, three years and six months: these make forty-two months. Therefore their preaching is three years and six months, and the kingdom of Antichrist as much again. — Commentary on the Apocalypse of the Blessed John

Revelation 1:13

Alcuin of York: QUESTION: He affirms that he saw one like to the Son of man, clothed with a garment down to the feet. ANSWER: The garment down to the feet, which is a priestly garment, represents Christ’s priesthood, in which he offered himself for us on the altar of the cross as a sacrifice to the Father. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: He was clothed with a long robe, as a high priest of those things above “according to the order of Melchizedek.” Moreover, he was girded with a golden girdle, not around the loins, as other men are to check desires (for the divine flesh is not accessible to these), but at the chest, around the breasts, so that the boundlessness of the divine wrath might be restrained by benevolence and that the truth might be revealed girding about the two Testaments which are the dominical breasts through which the faithful are nourished. It is a golden girdle to indicate its excellence and purity and genuineness. — COMMENTARY ON THE APOCALYPSE 1:12-13

Apringius of Beja: The breasts of the Lord are the holy teaching of the law and the gospel. This girding is a sign of the passion, concerning which the Lord himself spoke to Peter: “When you are old, another will gird you and lead you where you do not wish” The “golden girdle” is his everlasting power, washed in the blood of the Lord’s passion. There is a variety of this girdle in the diversity of powers, yet there is one power behind the multitude of wonders. Another interpretation: The golden girdle is the chorus of the saints, tested as gold through fire. Another: The golden girdle around the chest is the fervent conscience and the pure spiritual understanding refined as though by fire, and so it was given to the churches. — TRACTATE ON THE APOCALYPSE 1:13

Bede: And in the midst of the seven candlesticks one like unto the Son of Man. He says “like unto the Son of Man” after He had ascended into heaven with death conquered. For even though we have known Christ according to the flesh, yet now we no longer know Him. But well, “in the midst.” For He says, “All those around Him shall offer gifts.” — Commentary on Revelation

Bede: Clothed with a garment down to the foot. The “garment down to the foot,” which in Latin is called a tunic reaching to the ankles, and is a priestly garment, shows the priesthood of Christ, by which He offered Himself as a sacrifice to the Father on the altar of the cross for us. — Commentary on Revelation

Bede: And girt about the paps with a golden girdle. He calls the two testaments the paps, with which He nourishes the holy body connected to Him. For the golden girdle is the chorus of saints, adhering to the Lord with concordant charity, embracing and keeping the testaments (as the Apostle says) in the unity of the Spirit in the bond of peace (Ephes. IV). — Commentary on Revelation

Caesarius of Arles: He who is girded signifies Christ the Lord. By the two breasts understand the two Testaments which receive from the breast of our Lord and Savior as though from a perennial fountain and from which they nourish the Christian people unto eternal life. The golden girdle is a chorus or the multitude of saints. For just as the breast is bound by a girdle, so the multitude of the saints is bound to Christ, so that as the two Testaments encompass the two breasts they are nourished by them as by holy paps. — EXPOSITION ON THE APOCALYPSE 1:13, HOMILY 1

Jerome: In the law, John had a leather girdle because the Jews thought that to sin in act was the only sin.… In the Apocalypse of John, our Lord Jesus, who is seen in the middle of the seven lampstands, also wore a girdle, a golden girdle, not about his loins but about the breasts. The law is girdled about the loins, but Christ, that is, the gospel and the fortitude of the monks, binds not only wanton passion but also mind and heart. In the gospel, one is not even supposed to think anything evil; in the law, the fornicator is accused for judgment.… “It is written,” he says, “in the law, ‘You shall not commit adultery.’ ” This is the leather girdle clinging about the loins. “I say to you, anyone who even looks with lust at a woman has already committed adultery with her in his heart.” This is the golden girdle that is wrapped around the mind and heart. — HOMILIES ON Mark 75 (1)

Primasius of Hadrumetum: “And I saw seven golden lampstands, and in the midst of the lampstands was one like a son of man.” He saw Christ who rather often desires to be called by this name. He who is the enclothed Christ is the seven lampstands themselves. Whether the seven lampstands or the seven stars, both refer to the church.… On account of the exalted nature of the divine discourse, on occasion the genus cannot be described clearly, because it is more easily seen than expressed.… So also in this passage, among the seven lampstands he is describing the church in the Son of man. “For,” the apostle says, “the two shall become one flesh, and I am saying that it refers to Christ and the church.” As I said above, the genus is clarified through various species. — COMMENTARY ON THE APOCALYPSE 1:12

Tertullian: And, behold, six men were coming toward the way of the high gate which was looking toward the north, and each one’s double-axe of dispersion was in his hand: and one man in the midst of them, clothed with a garment reaching to the feet, and a girdle of sapphire about his loins: and they entered, and took their stand close to the brazen altar. — An Answer to the Jews

Tertullian: But the “Jesus” there alluded to is Christ, the Priest of God the most high Father; who at His First Advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was"clad with a garment down to the foot,” and named the Priest of God the Father unto eternity. — An Answer to the Jews

Victorinus of Pettau: “As it were the Son of man walking in the midst of the golden candlesticks.” He says, in the midst of the churches, as it is said in Solomon, “I will walk in the midst of the paths of the just,” whose antiquity is immortality, and the fountain of majesty.

“Clothed with a garment down to the ankles.” In the long, that is, the priestly garment, these words very plainly deliver the flesh which was not corrupted in death, and has the priesthood through suffering.

“And He was girt about the paps with a golden girdle.” His paps are the two testaments, and the golden girdle is the choir of saints, as gold tried in the fire. Otherwise the golden girdle bound around His breast indicates the enlightened conscience, and the pure and spiritual apprehension that is given to the churches. — Commentary on the Apocalypse of the Blessed John

Revelation 1:14

Alcuin of York: And his head and his hairs were white, as white wool, and as snow. Christ’s head is God the Father; whence the apostle: The head of Christ is God; [1 Cor. 11:3] whose eternity is represented, according to the habit of human speech, by the whiteness of the head. Allegorically, the head of the Church is its Redeemer, according to this: The head of man is Christ. [Ibid.] The hairs are the most excellent people in the Church, who are compared to lambs, that is to wool, because of their innocence, and to snow because of the resurrection. Because Christ has shown both in himself (i.e. innocence and resurrection, the former of which we are ordered to imitate, the latter of which we are ordered to expect) not only the hairs, but also the whole head is assimilated to white wool and snow. And his eyes were as a flame of fire. These eyes are those concerning which it is said later, I saw a Lamb as it were slain, having seven eyes, which are the seven Spirits of God; [Rev. 5:6] for since the Holy Spirit both enlightens the Church to faith and burns it to the love of God, it is right for him to be assimilated to the lights of eyes and to a flame of fire. These eyes may also represent spiritual angels in the Church who enlighten the same Church with the light of knowledge and provide the fire of love. — COMMENTARY ON REVELATION

Apringius of Beja: The head of Christ is God, and he himself is white on account of the brightness of the purity of the Unbegotten and on account of the unmixed light of the Only Begotten and on account of the pure radiance of the Holy Spirit and the immaculate glory of his righteousness. And not without reason is he called white, because he is compared to white wool and to snow on account of his tenderness which he gives without ceasing to the sinners. As it is written: “Though your sins are like scarlet, they shall be as white as snow; and though they are red as crimson, they shall become as wool.” — TRACTATE ON THE APOCALYPSE 1:14

Bede: His head and his hairs were white like wool, etc. The antiquity and immortality of majesty are shown in the whiteness of His head, to which all the chief ones cling like hair, resembling wool because of the sheep that will be on the right hand, and like snow because of the countless multitude of the purified and the chosen given by heaven. — Commentary on Revelation

Bede: And his eyes were as a flame of fire. The eyes of the Lord are the preachers, providing spiritual fire and light to the faithful, and burning to the unbelievers. — Commentary on Revelation

Caesarius of Arles: The white hair is the multitude of those made white, that is, he is speaking of the neophytes who come forth from baptism. He speaks of wool because they are the sheep of Christ. He speaks of snow because just as snow falls freely from heaven, so also the grace of baptism comes apart from any preceding merits. For those who are baptized are Jerusalem, which each day comes down as though snow from heaven. That is, the church is said to descend from heaven because that grace is from heaven through which she is both freed from sins and joined to Christ, who is her eternal head and heavenly spouse.… The beast from the abyss is said to ascend, that is, an evil people is born from an evil people. For just as by descending humbly Jerusalem is exalted, so the beast, that is, that prideful people which arrogantly ascends, is cast down. — EXPOSITION ON THE APOCALYPSE 1:14, HOMILY 1

Victorinus of Pettau: “And His head and His hairs were white as it were white wool, and as it were snow.” On the head the whiteness is shown; “but the head of Christ is God.” in the white hairs is the multitude of abbots6 like to wool, in respect of simple sheep; to snow, in respect of the innumerable crowd of candidates taught from heaven.

“His eyes were as a flame of fire.” God’s precepts are those which minister light to believers, but to unbelievers burning. — Commentary on the Apocalypse of the Blessed John

Revelation 1:15

Alcuin of York: And his feet like unto fine brass, as in a burning furnace. The fabrication of fine brass is said to be as follows: copper is thrown into a furnace, a violent fire is applied to it, a certain medicine is also thrown into it all, and the copper as a result both gains a greater solidity and turns into the brightness of gold: whence it is appropriate for the feet like unto fine brass to refer to those last members of the Church that are to be melted by an intense fire of tribulation under the Antichrist, but will be found to be stronger and brighter after using the medicine of endurance. Because the trouble will be even more severe in Judea, where the Lord was crucified by the wicked Jews, another translation has “fine brass of Lebanon,” which is said to be a mountain in Judea. And his voice as the voice of many waters. Above, he compared the voice of the one who appeared to a trumpet, and now he compares it to the voice of many waters, because what was first proclaimed by a few preachers, was afterwards proclaimed by the whole world. Alternatively, we could understand, by the voice of the trumpet, the voice of the Old and of the New Testament, and by the voice of many waters, love, whose law is manifold, as it is said in and thou shalt know that his law is manifold. [Cf. Job 11:6] — COMMENTARY ON REVELATION

Andreas of Caesarea: And the feet are also the foundations of the church. And they are “like bronze incense,” which, the medical people say, possesses a good smell when burned, and which is called by them masculine incense. There is another interpretation: since the bronze refers to the human nature and the incense refers to the divine nature, through these is indicated the sweet odor of the faith and the unconfusedness of the unity. Or another interpretation: the bronze shows the euphony of the proclamation, while the incense shows the conversion of the nations, from which the Bride is commanded to come. — COMMENTARY ON THE APOCALYPSE 1:15

Apringius of Beja: The feet are the human nature which he possessed in himself which he assumed out of mercy for our salvation. For just as when copper ore is refined in a furnace there is no accretion or rusty buildup on the outside, so the most pure and perfect flesh of the assumed man, taken up by deity and remaining in deity, continues without any defect of human nature, without any guilt of the parent. — TRACTATE ON THE APOCALYPSE 1:15

Bede: And his feet like unto fine brass, as if they burned in a furnace. The fiery feet represent the Church of the last time, which is to be examined and tested by severe tribulations. Fine brass is brass brought to a golden color by much fire and medicine. Another translation, which says like the brass of Lebanon, signifies the Church in Judea, whose mountain is Lebanon, to be persecuted especially at the end. For the temple often received the name of Lebanon, to which it is said: “Open, O Lebanon, your gates, and let fire devour your cedars” (Zach. XI). — Commentary on Revelation

Bede: And his voice as the sound of many waters. The voice of confession and preaching and praise resounds not only in Judea but among many peoples. — Commentary on Revelation

Bede: And his feet are like fine brass. And he explains that the latter works of this church are more numerous than the former. — Commentary on Revelation

Irenaeus: Thus, in a variety of ways, he adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse that his voice is “as the sound of many waters.” For the Spirit [of God] is truly [like] many waters, since the Father is both rich and great. And the Word, passing through all those [men], did liberally confer benefits upon his subjects, by drawing up in writing a law adapted and applicable to every class [among them]. — AGAINST HERESIES 4.14.2

Victorinus of Pettau: “His feet were like unto yellow brass, as if burned in a furnace.” He calls the apostles His feet, who, being wrought by suffering, preached His word in the whole world; for He rightly named those by whose means the preaching went forth, feet. Whence also the prophet anticipated this, and said: “We will worship in the place where His feet have stood.” Because where they first of all stood and confirmed the Church, that is, in Judea, all the saints shall assemble together, and will worship their Lord…

“And His voice as it were the voice of many waters.” The many waters are understood to be many peoples, or the gift of baptism that He sent forth by the apostles, saying: “Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” — Commentary on the Apocalypse of the Blessed John

Revelation 1:16

Alcuin of York: And he had in his right hand seven stars. By the seven stars, as the same angel explains below, angels are meant; not however those spirits of the heavenly fatherland, in whom nothing reprehensible can be found, but preachers of the Church, about whom it is said, The angels of peace shall weep bitterly. [Is. 33:7] It is right for these to be represented by stars and angels, because they both shine in the night of this world by the cleanness of their lives, and prove to be angels of truth by announcing heavenly things to their listeners. Because they are seven not truly in number, but in the signification of totality, this species includes all the preachers of the Church. Whence in signification there are no longer seven angels, but one, that is the perfected order of preachers, just as the seven candlesticks represent not only the churches of Asia, but the universal Church; and if we pay subtle attention, we also find the candlesticks in these seven stars, that is, the universal Church in the holy preachers. Whence, when the Lord speaks to one angel, he says in the end: Let him hear what the Spirit saith to the churches. [Rev. 2:7, 11, 17, 29; 3:6, 13, 22] The right hand in this passage should be understood to mean the utmost blessedness, which now is there in hope, and will then be there in fact; whence this saying of Isaiah: The right hand of my just one will uphold thee. [Variant of Is. 41:10] Then, when we hear that the Church is held in the right hand, from the whole we must understand a part, which must be placed on the right hand in the future. And from his mouth came out a sharp two-edged sword. What is symbolized by the sword but the preaching of the Old and of the New Testament? As in this saying of Paul’s: and the sword of the Spirit, which is the word of God. [Eph. 6:17] It is right for it to be called two-edged, because it cuts off faults committed in deed on one side, and forbidden thoughts on the other; or because it informs imperfect people on the outside according to the literal meaning, and instructs perfect people on the inside according to the mystical meaning. And his face was as the sun shineth in his power. By the face shining as the sun, we may understand the elect, as in The just shall shine as the sun. [Matt. 13:43] If we wish to understand the sun mentioned in this sentence to mean the visible sun, we should know that it will then be of a greater brightness than it now is, and the glory of the saints will then be greater, as Isaiah attests, who says, The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days: in the day when the Lord shall bind up the wound of his people; [Is. 30:26] whence in this passage it is added in his power. Alternatively: what is symbolized by the face of the angel but the Redeemer’s manifest incarnation, which had, as it were, a rising in being born, a setting in dying, and again a rising in being resurrected? And since his resurrection had already become well-known throughout the world, it is as if the sun had gone up to the hours around midday when John was seeing these things, and this is why he said, with those words added, as the sun shineth in his power. — COMMENTARY ON REVELATION

Bede: And he had in his right hand seven stars. In the right hand of Christ is the spiritual Church. “The queen stood at your right hand in gilded clothing” (Psalm XLIV). To whom standing on His right, He says: “Come, blessed of my Father, inherit the kingdom” (Matt. XXV). — Commentary on Revelation

Bede: And out of his mouth went a sharp two-edged sword. Who judging visible and invisible things, after He has slain, has the power to cast into the hell of fire. — Commentary on Revelation

Bede: And his face was as the sun shining in its strength. As he appeared to the disciples on the mountain, so will the Lord appear to all the saints after the judgment. For the impious will see in the judgment him whom they pierced (John XIX). However, this entire appearance of the Son of Man also applies to the Church, with whom Christ has become one in nature, granting it the honor of priestly and judicial power, and that it may shine like the sun in the kingdom of his Father (Matt. XIII). — Commentary on Revelation

Fulgentius of Ruspe: Hold most firmly and never doubt that the same Holy Spirit, who is the one Spirit of the Father and the Son, proceeds from the Father and the Son. For the Son says, “When the Spirit of Truth comes, who has proceeded from the Father,” where he taught that the Spirit is his, because he is the Truth. That the Holy Spirit proceeds from the Son, the prophetic and apostolic teaching shows us. So Isaiah says concerning the Son: “He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.” Concerning him the apostle also says, “Whom the Lord Jesus will kill with the breath of his mouth.” The one Son of God himself, showing who the Spirit of his mouth is, after his resurrection, breathing on his disciples, says, “receive the Holy Spirit.” “From the mouth,” indeed, of the Lord Jesus himself, says John in the Apocalypse, “a sharp two-edged word came forth.” The very Spirit of his mouth is the sword itself which comes forth from his mouth. — LETTER TO PETER ON THE FAITH 11.54

Jerome: “Let two-edged swords be in their hands.” They who sing for joy upon their couches—this means the saints surely, perfect men—what else do they have? “Let two-edged swords be in their hands.” “Two-edged swords”—the swords of the saints are two-edged. We read in the Apocalypse of John—which, by the way, is read in the churches and is accepted, for it is not held among the Apocrypha but is included in the canonical writings—as I was saying, it is written there of the Lord Savior: “Out of his mouth came forth a sharp two-edged sword.” Mark well that these saints receive from the mouth of God the two-edged swords that they hold in their hands. The Lord, therefore, gives the sword from his mouth to his disciples. It is a two-edged sword, namely, the word of his teachings. It is a two-edged sword, historically and allegorically, the letter and the spirit. It is a two-edged sword that slays adversaries and at the same time defends his faithful. “A two-edged sword”—the sword has two heads. It speaks of the present and future world. Here below, it strikes down adversaries; above, it opens the kingdom of heaven. — HOMILIES ON THE Psalms 59 (Psalms 149)

Tertullian: Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action. — An Answer to the Jews

Tertullian: Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as “a doubly sharp, two-edged one.” This may be understood to be the Divine Word, who is doubly edged with the two testaments of the law and the gospel-sharpened with wisdom, hostile to the devil, arming us against the spiritual enemies of all wickedness and concupiscence, and cutting us off from the dearest objects for the sake of God’s holy name. — Against Marcion Book III

Victorinus of Pettau: “And in His face was brightness as the sun.” That which He called brightness was the appearance of that in which He spoke to men face to face. But the glory of the sun is less than the glory of the Lord. Doubtless on account of its rising and setting, and rising again, that He was born and suffered and rose again, therefore the Scripture gave this similitude, likening His face to the glory of the sun…

“And out of His mouth was issuing a sharp two-edged sword.” By the twice-sharpened sword going forth out of His mouth is shown, that it is He Himself who has both now declared the word of the Gospel, and previously by Moses declared the knowledge of the law to the whole world. But because from the same word, as well of the New as of the Old Testament, He will assert Himself upon the whole human race, therefore He is spoken of as two-edged. For the sword arms the soldier, the sword slays the enemy, the sword punishes the deserter. And that He might show to the apostles that He was announcing judgment, He says: “I came not to send peace, but a sword.” And after He had completed His parables, He says to them: “Have ye understood all these things? And they said, We have. And He added, Therefore is every scribe instructed in the kingdom of God like unto a man that is a father of a family, bringing forth from his treasure things new and old,” -the new, the evangelical words of the apostles; the old, the precepts of the law and the prophets: and He testified that these proceeded out of His mouth. Moreover, He also says to Peter: “Go thou to the sea, and cast a hook, and take up the fish that shall first come up; and having opened its mouth, thou shalt find a stater (that is, two denarii), and thou shalt give it for me and for thee.” And similarly David says by the Spirit: “God spake once, twice I have heard the same.” Because God once decreed from the beginning what shall be even to the end. Finally, as He Himself is the Judge appointed by the Father. on account of His assumption of humanity, wishing to show that men shall be judged by the word that He had declared, He says: “Think ye that I will judge you at the last day? Nay, but the word,” says He, “which I have spoken unto you, that shall judge you in the last day.” And Paul, speaking of Antichrist to the Thessalonians, says: “Whom the Lord Jesus will slay by the breath of His mouth.” And Isaiah says: “By the breath of His lips He shall slay the wicked.” This, therefore, is the two-edged sword issuing out of His mouth…

“And He had in His right hand seven stars.” He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: “Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear.” Moreover, John the Baptist had also anticipated this, by saying to his disciples: “For God giveth not the Spirit by measure unto Him. The Father,” says he, “loveth the Son, and hath given all things into His hands.” Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: “That thou mayest know how thou oughtest to behave thyself in the Church of the living God.” We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: “Of seven women which took hold of one man.” The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: “For this corruptible must put on incorruption, and this mortal must put on mortality.” Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, “Let thy name be called upon us.” Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God’s work that is mercy and love: to all he urges penitence, to all he declares judgment. — Commentary on the Apocalypse of the Blessed John

Revelation 1:17

Alcuin of York: And when I had seen him, I fell at his feet as dead. In this passage John signifies Christ’s limbs, and the angel signifies Christ specifically. Therefore John falls as dead at the angel’s feet because the Church follows Christ’s footprints to die to the world. It is appropriate to say that he is as dead, because even if the Church dies to the world and to vices, it still lives to God. And he laid his right hand upon me, saying: Fear not. The right hand of the angel in this place represents the preachers. Hence it is said by Moses, In his right hand a fiery law, [Deut. 33:2] that is, in the holy preachers the teaching of the Holy Spirit. It is not mentioned at all what the angel did with his hand laid upon him, but we deduce with a certain reasoning that he lifted up from the ground either John or the Church in him. Now, can it be that the Church was put away from the imitation of the sufferings of Christ? No. Therefore the angel laying his hand upon John who lay at his feet as dead and raising him from the ground, is the Redeemer Lord lifting up the Church which imitates his sufferings from sorrow of the heart to the hope of future glory by encouraging it through the holy preachers, as in The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us. [Rom. 8:18] He fittingly says Fear not, as if the Lord were saying to the Church, “Receive confidence from above, and drive human fear away.” I am the First and the Last, and I was alive, and dead, and behold I am living for ever and ever. Here it is made clear that this angel specifically bore the person of the Lord Jesus Christ, whom all this corresponds to. And have the keys of death and of hell. By the keys is represented the divine judgment’s power, which no one can escape, but it shuts everyone in like a key, according to this: He shutteth, and no man openeth; [Rev. 3:7] by death is meant the one about whom it is written, By the envy of the devil, death came into the world; [Wis. 2:24] and by hell are represented those who belong to him. So with one set of keys the Devil is released to tempt the Church, and with the other he is bound; whence it is written, God is faithful, who will not suffer you to be tempted above that which you are able. [1 Cor. 10:13] — COMMENTARY ON REVELATION

Apringius of Beja: Thoroughly terrified by fear of his weakness, insignificance and inferiority, he fell down, not falling only to some degree, but wholly giving himself over to the Lord in humility and faith. And, therefore, the Lord also felt compassion in view of this most pious devotion. “He laid his right hand on me, saying, ‘Fear not.’ ” Here he both rewards faith and strengthens the faithful, who is terrified not by unbelief but by an awe-filled wonder, and he urges John not to fear. — TRACTATE ON THE APOCALYPSE 1:17

Bede: And when I saw him, I fell at his feet. As a man, he trembles at the spiritual vision, but the Lord’s mercy dispels human fear. — Commentary on Revelation

Bede: Fear not; I am the first and the last. The first, because all things were made through him. The last, because all things are restored in him. — Commentary on Revelation

Oecumenius: It is customary for the holy prophets to see a vision and be struck with awe, revealing human weakness; and how much the divine surpasses the human and excels it with incomparable differences. This we also know from Joshua the son of Nave, when he saw the chief commander of the Lord’s army (Jos. 1:9), and Daniel the man of desires in the visions that appeared to him. (Dan. 10:11; 8:17)

“I,” therefore, “fell at his feet as though dead,” says the evangelist, struck with awe at the vision.

“And he placed his right hand upon me, saying, ‘Do not be afraid.’” The holy John could not have survived the terror if he had not leaned upon the saving right hand of the Son of God, which alone worked the greatest wonders by touch; and he says to me,

“I am the first and the last.” Thus he spoke: “I am the one who, at the end of the ages, came to dwell with you in the flesh for the salvation of all of you, I am the first and the firstborn of all creation (Col. 1:15). How then could it be possible for you to suffer any harm from my presence?” For if, being alive and the source of life, I became dead for your sake and again came to life after having trampled down death, how is it possible for you, who are alive through me and through my vision, to become dead?

If “I” too “hold the keys to death and Hades,” so that I may kill or bring to life whomever I wish, leading them down to Hades and raising them up according to what is written about me, and as the prophet says, the pathways of death belong to me (Prov. 12:28), I would not send my worshippers and disciples prematurely to death. Since he will not die, he says:

“Write, then, what you have seen and what is, and what will happen afterward.” In speaking of what is, he reveals both what has passed and what is present; and in speaking of what is about to happen, he reveals the future. For among the things seen in the holy vision, some were already accomplished, although they had reached their limit, they had not ceased to exist; therefore, concerning these things, he spoke of “what is,” meaning what was present. As for “what will happen,” the word would show it as it unfolded. — Commentary on Revelation

Revelation 1:18

Bede: And I have the keys of death and Hades. He says, not only have I conquered death by resurrection; but I also have dominion over death itself. He also granted this to the Church by breathing the Holy Spirit upon it, saying, “Whose sins you forgive, they are forgiven,” and so forth. — Commentary on Revelation

Douglas Wilson: In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens. — The Apostles Creed 11: He Descended Into Hades

Revelation 1:19

Alcuin of York: Write therefore the things which thou hast seen, and which are, and which must be done hereafter. It passes from genus to species, for here John represents the preachers specifically. Note also that he repeats things he had already said, so that the fault of sluggishness should be put away. Write therefore, he says, the things which thou hast seen, as if he were saying “the things foretold concerning me in the law and the prophets,” “and which are — namely the things fulfilled by me — and which must be done hereafter — that is the things that are to be fulfilled among my limbs.” But we should now close this book in its due end, so that we not get tired in the flat of plains before we come to climb the mountains of this Apocalypse. As we have already said in the previous book, some affirm that this vision is a spiritual one, while others affirm it is an intellectual one. If it is an intellectual one, it is not in his own person, but in that of others that he learns. If, on the other hand, it is a spiritual one, he says in some places how he received understanding of the vision, and keeps silent about it in other places. This he of course does with the right moderation, because if the vision were made altogether clear, it would lose its worth, and if it remained completely obscure, it would be despised. — COMMENTARY ON REVELATION

Bede: Write therefore the things which you have seen, etc. Make known to all the things you alone have seen, namely, the various labors of the Church, and the wicked mixed with the good in it, until the end of the world. — Commentary on Revelation

Revelation 1:20

Alcuin of York: The mystery of the seven stars, which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches. Enough has already been said about this. — COMMENTARY ON REVELATION

Apringius of Beja: The stars placed in the right hand of God are the souls of the saints, or, what is the same thing, the entire congregation of the blessed who have been and who will be until the consummation of the world. In a similar way, we have said that the seven lampstands are the one true church that has been established during the seven-day period of this world, which is founded by faith in the Trinity and which is made strong by the sacrament of the heavenly mystery. — TRACTATE ON THE APOCALYPSE 1:20

Bede: The seven stars are the angels of the seven churches. That is, the rulers of the churches. For the priest, as Malachi says, is the angel of the Lord of hosts (Mal. II). — Commentary on Revelation

Irenaeus: But the path of those belonging to the church surrounds the whole world. It possesses the sure tradition from the apostles and allows us to see that the faith of all is one and the same, since all receive one and the same God the Father. All believe in the same dispensation regarding the incarnation of the Son of God. All are cognizant of the same gift of the Spirit. All are conversant with the same commandments. All preserve the same form of ecclesiastical constitution. And all expect the same advent of the Lord and await the same salvation of the complete man, that is, of the soul and body. Undoubtedly the preaching of the church is true and steadfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God. Therefore the “wisdom” of God, by means of which she saves all people, “is declared in [its] going forth; it speaks faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city.” For the church preaches the truth everywhere, and she is the seven-branched candlestick that bears the light of Christ. — AGAINST HERESIES 5.20.1

Oecumenius: Since it was revealed to him who the “stars” are and what the “lampstands” represent, he then proceeds to instruct what each “of the churches” must bear witness to, and how to hold accountable the one that is fully straying from the divine purpose; while praising those that, at least in part, faithfully uphold the precision of the Gospel laws. And to correct those who have erred in other matters, Christ, “who desires all to be saved” (1 Tim. 2:4) and to become heirs of His own good things and partners, appointed the divine evangelist to send the appropriate word and teaching to each of the churches as a remedy; to Him be glory forever and ever. Amen. — Commentary on Revelation

Tertullian: Therefore he has trifled both with his own “spirit,” and with “the angel of the Church,” and with “the power of the Lord,” if he rescinded what by their counsel he had formally pronounced. — On Modesty