Revelation 17
ECFRevelation 17:1
Andreas of Caesarea: Some consider this harlot to be old Rome, since she sits on seven hills, and the seven heads of the beast that carries [the harlot] to be the more ungodly kings from Domitian to Diocletian who persecuted the church. However, we are guided as much as possible by the sequence of events and think that she is either the earthly kingdom generally, depicted as in one body, or that city that is ruled until the arrival of the antichrist. For old Rome lost the power of dominion a long time ago, and we do not suppose that the ancient status will again return to it. But should we grant this, the power that governs today will have been destroyed beforehand. For the Revelation says, “The woman that you saw is the great city that has dominion over the kings of the earth.” — COMMENTARY ON THE APOCALYPSE 17:1-3
Bede: Come, I will show you the condemnation of the great harlot, etc. The multitude of the lost, who, forsaking the Creator, surrendered themselves to demons to be defiled, is remembered as sitting on the waters, that is, in the discord of the peoples. Conversely, the multitude of believers was of one heart and one soul. Whom the Apostle betrothed to one man to present a chaste virgin to Christ. — Commentary on Revelation
Cyprian: That a woman ought not to be adorned in a worldly fashion. In the Apocalypse: “And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth.” Also to Timothy: “Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation.” Of this same thing in the Epistle of Peter to the people at Pontus: “Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart.” Also in Genesis: “Thamar covered herself with a cloak, and adorned herself; and when Judah beheld her, she appeared to him to be a harlot.” — Treatise XII Three Books of Testimonies Against the Jews
Oecumenius: Having fulfilled the matters concerning the end of the present age, the vision turns to another thing, wishing to show the evangelist the matters concerning Rome. And he says, “Come, I will show you the judgment of the great prostitute who sits on many waters” speaking of “judgment”, meaning her conduct and her society, in which she has been judged to be and how she pursues it.
And he calls her a “prostitute”, as one prostituting herself and apostatizing from God; for this too is called prostitution in divine Scripture according to what was said by the prophet to the God of all: “You have destroyed everyone that commits fornication against you..” (Ps. 72:27)
And he says there are “many waters”, over which she rules and which are governed, as he himself says. — Commentary on Revelation
Primasius of Hadrumetum: Isaiah speaks of the devil in a similar manner when he foretells the fall [of the devil] under the figure of the leader of Babylon. “How you are fallen from heaven, O Lucifer, who has risen in the morning.” Speaking of the body of all the lost, which he often calls by various yet suitable names, the Holy Spirit considers that it always moves to a greater variety of excesses and is corrupted by its wickedness and is hooked on its errors and is made mad by such a level of impiety that it is opposed by the gentle. And so [the Holy Spirit] depicts this body which is perishing with a suitable description, calling it a “harlot.” For being forsaken by the Creator, she has given herself over to prostitution, allowing herself to be ravished by demons. She is called “great” because of the enormity of her transgressions through which she has offended the saints for a long time. She sits upon many waters, that is, upon many nations. — COMMENTARY ON THE APOCALYPSE 17:1
Victorinus of Pettau: “There came one of the seven angels, which have the seven bowls, and spake with me, saying, Come, I will show thee the judgment of that great whore who sitteth upon many waters. And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs.” The decrees of that senate are always accomplished against all, contrary to the preaching of the true faith; and now already mercy being cast aside, itself here gave the decree among all nations. — Commentary on the Apocalypse of the Blessed John
Revelation 17:2
Bede: With whom the kings of the earth committed fornication, etc. The universality prevails over the parts. For the kings and inhabitants of the earth are each individually those arrogantly seeking earthly things, whom the allurements of the world, with the lust of vices, defile and intoxicate with the madness of mind. — Commentary on Revelation
Oecumenius: With them he says “the kings of the earth committed fornication.” And these are the ones who reigned over them; for these are the kings of the earth who have shared in her fornication and idolatry.
“And”, he says, “the inhabitants of the earth were made drunk with the wine of her fornication”; and indeed the rest, over whom she was mistress, have also apostatized from God, some controlled by her, others led by her. — Commentary on Revelation
Revelation 17:3
Andreas of Caesarea: It is necessary to say what we think concerning the wilderness into which he says he was led in the spirit. We think that in spiritual matters every city or populated place is a “wilderness” that is blameworthy because of a drunkenness of soul and fornication from God and of other such activities. It is also to be noted that in the vision that the spirit gives, the apostle sees the devastation of the harlot, whom he saw as a woman because she was softened for sin and unmanly. She was seated upon a scarlet beast because through evil deeds she reposed on the devil, who is murderous and delights in blood. Through such evil deeds she becomes a co-worker with the apostate in his blasphemies against God. The beast with its scarlet appearance is an indication of its cruelty and savagery and murderous intention. — COMMENTARY ON THE APOCALYPSE 17:1-3
Bede: And he carried me away in the spirit into the wilderness. The wilderness represents the absence of divinity, whose presence is paradise. — Commentary on Revelation
Bede: And I saw a woman sitting on a scarlet beast, etc. The devil, bloody with impiety, blasphemous, inflated, exalts the corruption of the wicked with the pride of presumption. — Commentary on Revelation
Bede: Having seven heads and ten horns. That is, having the kings of the world and kingdoms, whose glory he also showed to the Lord on the mountain. And as we have said above, the number seven and ten often indicate universality. — Commentary on Revelation
Caesarius of Arles: In the beast the whole people who are evil is recognized, and in the woman its corruption is revealed. It says that the woman sits [on the beast] in the desert, because she sits on the impious, those who are dead in their souls and those who are deserted by God. [He was led] in the spirit, it says, because a desertion [by God] of this kind cannot be seen except in the spirit. — EXPOSITION ON THE APOCALYPSE 17:3, HOMILY 13
Oecumenius: “And”, he says, “he carried me away in the Spirit into a desert.” The desert foreshadows her coming desolation.
“And I saw”, he says, “a woman sitting on a scarlet beast.” The “beast”, he says, is the Devil upon whom it rested, and by whom it was commanded; “scarlet” because it had been stained with the blood of the saints.
And the “beast” was “full of blasphemous names”; for the Devil, who is attributed to it, sins against God in the worship due to God.
He says it had “seven heads and ten horns.” He himself interprets these, calling the “heads” and the “horns” kings, both those who reigned in it and those who were to reign. — Commentary on Revelation
Primasius of Hadrumetum: The desert refers to the absence of God, for his presence is paradise. [He was led] in the spirit, because these realities can [only] be seen in the spirit. In whose image does the divine word most depict her, if not the image of the woman “from whom is the beginning of sin, and because of her,” as it is written, “we all die.” She is said to sit on a beast, since from it she is raised up high by the pride of presumption. [The beast is] scarlet, since it is a bloody beast, as we said, and it is a body arrayed against the Lamb. At times we are to recognize the devil in this beast, at other times the head which appears as though slain, at other times the people of the beast, which is the whole of Babylon, that is, confusion. And so, it is scarlet because it is bloody in its impiety, and it was drunk by its corruptions as though they were blood. “It was full of blasphemous names.” Although it is worse to perform blasphemy by way of deeds than to be called blasphemous, here he nevertheless says that it fully abounds with names so that it might not be thought that it is lacking in any excess. And because it is one thing to sin before God and another thing to sin against God, he who blasphemes against God is guilty of the greater offense. — COMMENTARY ON THE APOCALYPSE 17:3
Primasius of Hadrumetum: The prophecy of holy Daniel says that as the final persecution approaches, there will be ten kings. This book often symbolizes them in the seven heads and ten horns of the beast, as it does here. Earlier it is said that diadems are worn by them, for when all the kingdoms have been overthrown, they only will reign in the whole world. Indeed, the diadems are signs of the conquered kingdoms, which are displayed as trophies upon the arrogant heads [of these kings]. Therefore, through a mind of wisdom [this book] also says that the seven heads must be understood to be seven hills, so that it might signify Rome, which sits upon seven hills. For since Rome once exercised an absolute monarchy in all the world, [this prophecy] has adduced it as a similitude for the kingdom of those [ten rulers], and in the name of Rome symbolizes the power of the entire earthly kingdom. In the number seven this passage intends to indicate the universality of its domination, since from the number three and from the number four, that is, from an odd and an equal number it is seen to consist of diverse members and so its universality is suggested.… In the seven churches we have indicated that [this universality] is indicated in the good sense, since it is foretold that the one church of Christ will possess the whole world. In this passage the same number is used in the contrary sense to refer to those seven heads that are in opposition and in which that universal power is said to have everywhere dominion. For holy Scripture frequently uses the number seven in both a good and in a bad sense. In view of his sevenfold work, the prophet Isaiah testifies that the Holy Spirit is to be regarded as sevenfold, and here seven is used in the good sense. Similarly, however, an evil spirit is often described as sevenfold. Since the monarchy of these kings, which is often placed in opposition to the church of Christ, not only assails the faithful by way of open aggression but also desires to ensnare them by a bogus form of the truth, this passage indicates its manifest power by the ten horns and its fraudulent truth by the seven heads. Therefore, this future persecution is predicted to be violent, during which the practice of this deceiving power is supported and what is lacking to the deceit is supplemented by power. The illusory nature of this fraud was earlier indicated when it was said that “one head of the seven heads seemed to have been wounded unto death, but its mortal wound was healed.” That is to say, one head from that universal rule of the worldly kingdom that opposes the church, namely the antichrist, who seeks to be received as though he were the Christ, will claim that he is resurrected, as though he had been dead, for he impiously seeks to separate the incautious from Christ, who really did die and truly did rise again. Concerning this [head] it has already been said that the dragon, that is, the devil, has given to him his own power and throne and authority, and so it says that he is full of blasphemous names, even as it said that “a blasphemous name was upon its head.” And there cannot be a more grievous blasphemy than as one who is opposed to Christ, which is what the name antichrist indicates, to wish to be regarded as Christ, so that he might seduce by a skewed truth those whom he was unable to break by violent terrors, and that he might lead those to adopt an imitation of the truth who had refused manifest error. — COMMENTARY ON THE APOCALYPSE 17:3
Primasius of Hadrumetum: The Lord taught in the Gospel that we should be on our guard for this plague, saying, “When the unclean spirit has gone out of a man, he passes through waterless places seeking rest, but he finds none. Then he says, ‘I will return to my house from which I came.’ And then he goes and brings with him seven other spirits more evil than himself, and they enter and dwell there, and the last state of that man becomes worse than the first.” Did he not speak above of one unclean spirit? Why then did he mention seven others more wicked than himself, unless the unclean spirit is sevenfold in such a way that through his hidden evils he is discovered to be seven times more despicable?And that what we say may be become more plain and clear, it is well that the reader be attentive. The good Spirit is a Spirit of wisdom, to which is opposed the evil spirit who is a spirit of foolishness and who is worse because it feigns wisdom. The good Spirit is a Spirit of understanding, while the evil spirit is a spirit of silliness and is worse because it feigns discipline. The good Spirit is a Spirit of counsel, while the evil spirit is a spirit of imprudence and is worse because it feigns prudence. The good Spirit is a Spirit of fortitude, to which is opposed the evil spirit who is spirit of open cowardliness and who is worse because its weakness deceives by the appearance of strength. The good Spirit is a Spirit of knowledge, to whom the spirit of ignorance stands in opposition and is worse because it steals knowledge [for its own use]. The good Spirit is a Spirit of piety, while the evil spirit is a spirit of impiety and is worse because it is covered with a false piety. The good Spirit is a Spirit of the fear of God, to whom the spirit of recklessness is opposed, and this one is worse because it deceives through a fake religiosity. I have extended a little my discussion of the deception of this adversary, so that this exposition might contribute to our understanding of many passages. The apostle too announced this future persecution, which will be so characterized by force and cunning, when he said, “Then the lawless one will be revealed, and the Lord Jesus will slay him with the breath of his mouth and destroy him by his appearing and his coming. The coming of the lawless one by the activity of Satan will be with all power and with pretended signs and wonders, and with every wicked seduction for those who are to perish.” By “power” he indicates its violent force, and by “seduction” he means its lying hypocrisy. — COMMENTARY ON THE APOCALYPSE 17:3
Shepherd of Hermas: I fell asleep. And the Spirit carried me away, and took me through a pathless place, through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassible on account of water. — Shepherd of Hermas, Vision 1
Victorinus of Pettau: “And I saw the woman herself sitting upon the scarlet-coloured beast, full of names of blasphemy.” But to sit upon the scarlet beast, the author of murders, is the image of the devil. Where also is treated of his captivity, concerning which we have fully considered. I remember, indeed, that this is called Babylon also in the Apocalypse, on account of confusion; and in Isaiah also; and Ezekiel called it Sodom. In fine, if you compare what is said against Sodom, and what Isaiah says against Babylon, and what the Apocalypse says, you will find that they are all one. — Commentary on the Apocalypse of the Blessed John
Revelation 17:4
Andreas of Caesarea: She is clothed in scarlet and purple, for these are symbols of her dominion and rule over all. Therefore, she is decorated with precious stones and pearls. The “cup” indicates the sweetness of evil deeds before they are tasted, and it is gold because such deeds seem precious, as someone said of Job, “who drinks scoffing like water.” Moreover, the cup demonstrates that she is not sated by her evil but pursues further evil with a thirst for her own destruction. Therefore, she multiplies abominations for herself, that is, [she demands] practices that are abominable to God and that she makes the multitude who love the martyrs to drink. In this way she draws, as though it were a sweet drink, the abominable stupor of sin and the pollution of fornication from God. — COMMENTARY ON THE APOCALYPSE 17:4
Bede: And the woman was arrayed in purple and scarlet. In purple is shown the pretense of feigned rule, in scarlet the bloody habit of impiety is demonstrated. — Commentary on Revelation
Bede: And adorned with gold and precious stones and pearls. That is, with all the allurements of simulated truth. What is, in fact, within this beauty, he explains, saying: — Commentary on Revelation
Bede: Having a golden cup, etc. A golden cup full of impurities is hypocrisy, because hypocrites outwardly appear to people as just, but inside they are full of all filth. For what poison is in gold, this is the beast hidden under the guise of the harlot. — Commentary on Revelation
Cyprian: Showy adornments and clothing and the allurements of beauty are not becoming in any except prostitutes and shameless women, and of none, almost, is the dress more costly than those whose modesty is cheap. Thus in holy Scripture, by which the Lord has wished us to be instructed and admonished, a harlot city is described, beautifully attired and adorned, and with her adornments, and rather because of those very adornments, destined to perish. … Let chaste and modest virgins shun the attire of the unchaste, the clothing of the immodest, the insignia of brothels, the adornment of harlots. — Treatise II. On the Dress of Virgins 12
Ticonius: The purple symbolizes the pretense and deceit of her false rule, and the scarlet indicates the bloody disposition of her impiety.… [The jewels] symbolize all the allurements of that which deceitly claims to be true.… And then he discloses what is really on the inside of this beauty, saying, “She had in her hand a gold cup full of abominations and the impurities of the fornication of the whole world.” The gold symbolizes the hypocrisy, for as the Lord said, on the outside they appear to everyone as righteous, but on the inside they are full of every form of uncleanness. — COMMENTARY ON THE APOCALYPSE 17:4
Revelation 17:5
Andreas of Caesarea: The writing on the forehead indicates the shamelessness of the fullness of sins and of the confusion of the heart. She is mother because for those cities ruled by her she is the teacher of their spiritual fornication, giving birth to transgressions that are loathsome to God. — COMMENTARY ON THE APOCALYPSE 17:5
Bede: And on her forehead was a name written, Mystery, etc. This corruption is immediately shown on the very face to be the nurse of vices, but because it is discerned only by prudent reasoning, being most ornately adorned, it is indicated to be a mystical name. — Commentary on Revelation
Jerome: Nor does he want to openly say that the Roman empire must be destroyed, which those who rule it regard as eternal. Therefore, according to the Apocalypse of John, on the forehead of the purple-clad prostitute, the name of blasphemy is written, that is, the eternal Rome. For if he had openly and boldly said that the Antichrist would not come unless the Roman empire was first destroyed, it would have seemed like a just cause for persecution to then arise against the Church in the east. — Letter 121, Chapter 11
Oecumenius: And it is said to have been “written” also upon “her forehead”, as one says in some inscription, who she was; and that it is “Babylon”, the “mother of prostitutes”, “Babylon” because of the turmoil and confusion in her and the persecutions of the saints; for confusion, as has been said, is signified by the name of Babylon; and “mother” of the fornication and apostasy from God. For how could she not be mother and teacher of the one who persecuted the evangelical word and those who proclaimed it, persuading the nations to adhere to the ancestral deception? — Commentary on Revelation
Revelation 17:6
Andreas of Caesarea: From many examples we learn that descriptive names can be ascribed to cities because of their reputations. Ancient Babylon is named in this way and is called a “pleasant harlot, skilled in sorcery,” and ancient Jerusalem is named “you had a whore’s face,” and in the letter of Peter the older Rome is called “Babylon.” More recently, she who held power among the Persians is called “Babylon” and a “harlot,” as well as any other city that rejoices in murder and blood. And so, when the Evangelist saw one of these cities polluted with the blood of the saints, he was perplexed and learned about it from the angel, inasmuch as one who bears the power of the earthly kingdom at the end of time must suffer for its trespasses. And this is so whether one believes it to be the power of the Persians, or old Rome or new Rome, or whether the kingdom is taken generically as in one body. For we know that in each of these there are different sins and the shedding of innocent blood, sometimes more, sometimes less. Indeed, who could reckon the blood of the martyrs shed until Diocletian, or the torments of these at the hands of the Persians? Moreover, for those who read them, the histories relate the perfidies done secretly under Julian and those done in new Rome against the orthodox during the time of the Arians. — COMMENTARY ON THE APOCALYPSE 17:6-7
Bede: And I wondered when I saw her, with great admiration. And the angel said to me: Why do you marvel? etc. That is, the devil once ruled in the world, who, after the Lord was crucified, was cast out; but at the end of the world, he is released from the prison of his confinement and will perish forever by the spirit of the Lord’s mouth (2 Thess. 2). Tyconius refers the beast to the entire body of the devil, which is replenished by the succession of departing and following generations. Especially, because he promised to show the woman sitting upon many waters, that is, peoples, he shows her sitting upon the beast. — Commentary on Revelation
Bede: And I saw the woman drunk with the blood of the saints, etc. It is one body, opposing within and without: although it seems separated by place, it nevertheless operates in common by the unity of the spirit. Thus, the descendants of the wicked are accused of stoning Zechariah by the same spirit, although they themselves did not do it. — Commentary on Revelation
Caesarius of Arles: There is one body that opposes the church within and without. For within the church there are false Christians, and outside the church there are heretics and pagans. And although this body might seem to be separated in terms of place, yet when it persecutes the church there is working a unity of spirit. For it is impossible that a prophet perish away from Jerusalem, which persecutes the prophets. That is to say, it is impossible for good Christians to suffer any persecution without evil Christians. And so the descendants of their ancestors are accused of consenting to the stoning of Zachariah, even though they themselves did not do it. — EXPOSITION ON THE APOCALYPSE 17:6, HOMILY 14
Oecumenius: For the prostitute not only was full with the “blood” of the saints, but she was also “drunk.” The kings who reigned over her had such different natures. — Commentary on Revelation
Tertullian: When great Babylon likewise is represented as drunk with the blood of the saints, doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. — Scorpiace
Revelation 17:7
Oecumenius: “I will tell you what the mystery of the woman and the beast is”: that is, in a mystical way these things which are written to you as in a figure are revealed through the Revelation. — Commentary on Revelation
Revelation 17:8
Andreas of Caesarea: The beast is the devil who is always seeking someone to devour. He was killed by the cross of Christ, but, it is said, he will live again at the end, effecting the denial of salvation through the deceit of the antichrist in signs and wonders. In this way he “was” and was powerful before the cross, but he “no longer is” after the salvific sufferings, for he has become powerless and is deprived of his authority that he had over the nations on account of idolatry. And at the end he will come, in the way we have indicated, arising from the abyss or from wherever he was condemned and where the demons, thrown out by Christ, begged him not to send them, but rather into the swine. Or he will come out of the present life, which is figuratively called “abyss” because of the depth of sin that lives in it and that is blown about and agitated by the winds of passion. From this place the antichrist, having Satan in himself, will come for the destruction of men, going himself to perdition in the age to come. — COMMENTARY ON THE APOCALYPSE 17:8
Andreas of Caesarea: On account of the false miracles, those whose names are not written in the book of those who live forever and who have not been sufficiently taught in the prophecies of Christ concerning him will be astonished at his coming and wonder how he had regained his ancient power. — COMMENTARY ON THE APOCALYPSE 17:8
Caesarius of Arles: We understand this to mean that an evil people is born out of an evil people. And so we can say the beast comes out of the beast and the abyss out of the abyss. And what does it mean that the beast comes out of the beast, unless an evil people is born out of an evil people? This is so because wicked children copy and replace their wicked parents, and while some are dying, others succeed to them. Therefore, those who from the beginning have always plotted against the church are never lacking, whether they be few or many, whether they be hidden or manifest. And although in this world we can never be separated from having some contact with them, let us beseech the mercy of God, that we might be so separated in our conduct that we do not go with them to an eternal punishment. Rather, when they hear, “Depart from me, you cursed, into the eternal fire,” may we be worthy to hear, “Come, blessed of my Father, inherit the kingdom.” — EXPOSITION ON THE APOCALYPSE 17:8, HOMILY 14
Oecumenius: “The beast which you saw, was and is not, and is about to rise up out of the abyss,” he says. For the Devil had indeed been, before the existence of the sensible world, made by God for good works, like the other glorious angels; but it is not shown in what respect the evangelist indicates concerning the things about the end of the age, in which he will go into the fire prepared for him and his angels. For to be in these things is not properly to be. Then when his activity is about to be revealed in the last days he says: “and is about to rise up out of the abyss, and to go into perdition.”
For through the rise of the Antichrist there will be an increase to the Devil, deceiving men and persuading them to worship him as previously said in many places. Or, think not that it was and is not so; the apostle writing to the Philippians says, “to all the saints in Christ Jesus, who are in Philippi,” (Philip. 1:1) being called saints because “they are in” Christ and in a family unit relationship and remembrance of God.
If then “they are” holy, the accursed Devil “is not” now, even if he was before or was cast down by the Almighty God from his proper order. Likewise the impious, even if they appear to exist so far as subsistence and essence, are not so far as to have the election and remembrance of God; and that this is so, the book of Genesis does not record the genealogies from Cain, (see Gen. 5:1-6:1) as it says that by reason of impiety they were not, but it declares their perdition in which they are about to perish. That is, the just punishment of Gehenna against him; for the Lord says concerning those condemned in it, speaking to Matthew: “But fear him who is able to destroy both soul and body in Gehenna.” (Matt. 10:28)
And he says that “those who dwell on the earth will marvel.” Not all, but those “whose names” are not “in the book of life.” And why will they marvel? Because the “beast was and is not” and will appear and be destroyed; for those who had trusted in him will be most astonished at the change that will come upon him. For wishing to be ruler of the world and so showing himself, he will not only be deposed from his rule, but will also receive a worthy end for his wickedness. — Commentary on Revelation
Primasius of Hadrumetum: The holy Scriptures teach that from the beginning of the world there has been the rise and the advance to the present time of two cities. Of these, one is of God and the other is of the devil, and in this passage [the city of the devil] is indicated by the beast as [representing] altogether the whole body of the wicked. And so it says that it was and is not, because in the passing away of generations that succeed one another, it is built up and supplemented. And, therefore, it follows that it is going to ascend from the abyss as well as go to destruction. For by the hidden yet just judgment of God, it is brought to its end, so that the psalm says, “Your judgments are like the great deep.” Or it claims that [the beast] will come forth from the hearts of the impious, of which the psalm speaks, “The deep calls forth the deep.” — COMMENTARY ON THE APOCALYPSE 17:8
Primasius of Hadrumetum: He is referring to those very same people from whose members the body destined to damnation is built up. And should the names make for some ambiguity, in his epistle [John] has spoken of the same thing in the singular: “As you have heard that antichrist is coming, so now there are many antichrists.” And shortly thereafter he says, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.” Therefore, those whose names are not written in the Book of Life and who will still be living at the end of the world and who will experience the destruction of their own damnation, these will realize too late that he whom they had thought to be the Christ is not. And they will be amazed, for they had been deceived by the hidden seduction of the beast. Rather, when they have been most justly condemned, they [will realize that the Christ] is our Christ whom they will realize is indeed the judge. Therefore, since the foundation of the world, as “the Lord knows those who are his,” so he has also promised that he would say to them, “Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” And so also, those who are not his, he has not written in the Book of Life from the foundation of the world. But as those unknown to him and foreknown from afar he will condemn to the punishment of that eternal fire “which is prepared for the devil and his angels.” “For the Lord is high and regards the lowly, but the haughty he knows from afar,” and so he says, “I never knew you; depart from me, you evildoers.” — COMMENTARY ON THE APOCALYPSE 17:8
Revelation 17:9
Andreas of Caesarea: Since what is to be interpreted is spiritual, there is need, it says, for a spiritual wisdom, not a worldly wisdom to understand what is being said.… We believe that the seven heads and the seven mountains are to be interpreted as seven places that excel the rest in excellence and worldly power. In these places we recognize that at various times the kingdom of the world is established, such as at first the rule of the Assyrians in Nineveh. Second, in Ecbatana there was the power of the Medians who from the time of Arbakes seized power from the Assyrians whose king, Sardanapal, Arbakes is said to have destroyed. After these there was the power of the Chaldeans in Babylon, whose king was Nebuchanezzar. Then after their fall the rule of the Persians in Susa was initiated by Cyrus. And after the destruction of this kingdom by Alexander, there was the rule of the Macedonians. After these there was in old Rome the power of the Romans that was sovereign under Augustus Caesar and its recent emperors and consuls and was possessed by wicked men until Constantine. After the fall of these, the royal powers of emperors favorable to Christ were transferred to new Rome. — COMMENTARY ON THE APOCALYPSE 17:9
Bede: The seven heads are seven mountains, etc. The heads of the beast, he says, are the kings of the world, equated to lofty mountains because of their pride. In these impiety wantonly rests, to oppress with force and to deceive with fraud. — Commentary on Revelation
Hippolytus of Rome: These things, beloved, we impart to you with fear, and yet readily, on account of the love of Christ, which surpasseth all. For if the blessed prophets who preceded us did not choose to proclaim these things, though they knew them, openly and boldly, lest they should disquiet the souls of men, but recounted them mystically in parables and dark sayings, speaking thus, “Here is the mind which hath wisdom,” how much greater risk shall we run in venturing to declare openly things spoken by them in obscure terms! Let us look, therefore, at the things which are to befall this unclean harlot in the last days; and (let us consider) what and what manner of tribulation is destined to visit her in the wrath of God before the judgment as an earnest of her doom. — Hippolytus Dogmatical and Historical Fragments
Oecumenius: Therefore, he says, “here is the mind that has wisdom.” Therefore, so says the mind that has been made wise: let the riddle be known how it “was and is not”, and is about to ascend from the abyss. For even for that which departs from being into non-being, the thing that is about to ascend again from the abyss seems to be contradictory, unless someone should apprehend it in some other way, as has already been said.
“The seven heads” he says “are seven mountains, on which the woman sits.” From this most clearly it is shown that what has been said refers to Rome; for it is related that she herself sits on seven mountains, and there is no other city. — Commentary on Revelation
Victorinus of Pettau: “The seven heads are the seven hills, on which the woman sitteth.” That is, the city of Rome. — Commentary on the Apocalypse of the Blessed John
Revelation 17:10
Andreas of Caesarea: We think that the seven kings display the same idea [as the seven mountains], for the change of peoples in no way damages the identity of the notion, even though there the seven heads are shown in the form of a woman and the seven mountains in a neutral way. Here he showed seven kings. For often in the Scripture male names indifferently are given in the place of female names, and vice versa. For example, “Ephraim is a heifer made mad,” or again, “Ephraim is a dove having no heart.” According to the theologian, “There are three who witness to Christ, the blood and the water and the Spirit,” and according to Solomon, “There are three, the goat and the rooster and a king who is speaking publicly.” Therefore, through the seven heads he shows the cities after the manner of a woman, and through the seven mountains he depicts in neutral form seven majestic powers that at various times rise up over the rest of the earth, not by any geographical placement among the nations but because of their position of glory. And, as we said, we have interpreted the kings to be either those places made glorious by their royal prominence, or those kings who have ruled first in each of the aforementioned kingdoms, by periphrasis each standing for the entire kingdom—so, Nines for Assyria, Arbakes for Media, Nebuchanezzar for the Babylon, Cyrus for Persia, Alexander for Macedonia, Romulus for old Rome and Constantine for new Rome. — COMMENTARY ON THE APOCALYPSE 17:10
Bede: Five have fallen, one is, and the other has not yet come. When he described the fullness of worldly power in the number seven, whose final part, that is, the kingdom of the Antichrist, had not yet come, he consequently testifies that five kings have passed, the sixth is present, and the seventh is to come. — Commentary on Revelation
Bede: And when he comes, he must remain for a short time. Because the Lord looks upon both the proud and the weak, he mercifully says that the days which are particularly evil are shortened. Surely to both terrify the proud with the adversity of time, and to comfort the weak with its brevity. — Commentary on Revelation
Hippolytus of Rome: For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day “on which God rested from all His works.” For the Sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when He comes from heaven, as John says in his Apocalypse: for “a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: “five are fallen; one is,” that is, the sixth; “the other is not yet come.”
In mentioning the “other,” moreover, he specifies the seventh, in which there is rest. But some one may be ready to say, How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, “And thou shalt make the ark of imperishable wood, and shalt overlay it with pure gold within and without; and thou shalt make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height; " which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby.
At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the “ark overlaid with pure gold,” with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the “ark” made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: “Now it was the sixth hour,” he says, intimating by that, one-half of the day. But a day with the Lord Isaiah 10000 years; and the half of that, therefore, Isaiah 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life.
Since, then, the Persians held the mastery for 330 years, and after them the Greeks, who were yet more glorious, held it for 300 years, of necessity the fourth beast, as being strong and mightier than all that were before it, will reign 500 years. When the times are fulfilled, and the ten horns spring from the beast in the last (times), then Antichrist will appear among them. When he makes war against the saints, and persecutes them, then may we expect the manifestation of the Lord from heaven. — COMMENTARY ON Daniel 2:4-5
Oecumenius: “And” he says “there are seven kings: five have fallen, one is, another has not yet come, and when he comes he must remain a little while.” Appropriately he regards the kings as the heads; for the kings are the headship of Roman dominion. What then? He said that of all those who reigned in Rome, only seven were heads of the beast; since these seven are most of all the beast, that is, the Devil, they divided his head against the Christians, having stirred up persecutions against the Church; of whom the first is Nero, the second Domitian, then Trajan, Severus, after him Decius, Valerian, Diocletian; for these among those who reigned in Rome especially persecuted the Church, as Eusebius says in his Chronicles, of whom he says five of the seven fell by death: Nero, Domitian, Trajan, Severus, Decius; and the one remaining is Valerian.
The other says “he has not yet come yet”, and that whenever he comes it is necessary that “he remain a little while.” But another names Diocletian, after whom the reign over Rome ceased and transferred into the renowned city of the pious Constantine, Constantine himself having assumed the imperial power. And everything was reported very precisely to the evangelist, especially the matters concerning Diocletian, among which it is said also “and whenever he comes it is necessary that he remain a little while,” saying “to remain” in reference to the persecution against the Christians; for although he reigned twenty years, having begun the last two with the persecution, he resigned the empire. — Commentary on Revelation
Primasius of Hadrumetum: As we have said frequently, in each member of a species the whole genus is indicated. Hence when we indicate what the whole beast is, there are the seven heads, and again the heads are called seven mountains and seven kings. That is to say, they are the entire reality of wicked people, which consists in the leaders as well as in kings and their subjects. It is called by the various names on account of the different actions by which it either exercises force or deceives by fraud. For whenever it creeps with smooth movements, it seizes people by the delights of sensual things. As we read in the Scripture, “Death has entered through our windows.” And I think that this can rightly be understood to refer to our fivefold senses: sight, hearing, smell, touch and taste. And for that reason, the Lord said to the Samaritan woman, “You have had five husbands, and he whom you now have is not your husband.” What there is called “husbands,” understand here as the “kings,” by whose governance, as we know, the basic realities of human life are guided and administered. And the beasts appear to have these things in common with us. And what is said there, “And he whom you now have is not your husband,” namely, that she was not living with a legitimate husband, that is, [she was living with] error, here is expressed in this way, “Five have fallen, one remains.” And when it says, “Another has not yet come,” he means that there remains outstanding another part of that same evil body that will succeed the generation that is passing away, and … it will similarly possess the same malignant spirit that we have noted consists in a sevenfold form. For it says that five have fallen, and that one still is, and that another is yet to come, and that makes seven in all. — COMMENTARY ON THE APOCALYPSE 17:9
Victorinus of Pettau: “And there are seven kings: five have fallen, and one is, and the other is not yet come; and when he is come, he will be for a short time.” The time must be understood in which the written Apocalypse was published, since then reigned Caesar Domitian; but before him had been Titus his brother, and Vespasian, Otho, Vitellius, and Galba. These are the five who have fallen. One remains, under whom the Apocalypse was written-Domitian, to wit. “The other has not yet come,” speaks of Nerva; “and when he is come, he will be for a short time,” for he did not complete the period of two years. — Commentary on the Apocalypse of the Blessed John
Revelation 17:11
Andreas of Caesarea: The “beast” is the antichrist. He is the “eighth” because he arises after the seven kingdoms for the deception and devastation of the earth. He is “from the seven” because he arises from one of these. For he will not come forth from a nation other than those mentioned before, but as a king of the Romans for the defeat and destruction of those who believed in him. And after this he will go into the destruction of Gehenna. — COMMENTARY ON THE APOCALYPSE 17:11
Bede: And the beast that was, and is not, even he is the eighth, etc. The Antichrist, who is to rule at the end of the world, because of the unity of the same body of the wicked, of which he is the head, belongs to the number of the kingdoms of the world; but because of the singular power of his wickedness, he is also contained in the order of his own proper place. — Commentary on Revelation
Oecumenius: And he says that “the beast which was, and is not.” And it “is the eighth, and is of the seven, and goes to destruction.” And he appointed the Devil first and last and a fellow counselor of the seven. For how would this one not also be a ruler who made even the seven utterly wicked? — Commentary on Revelation
Primasius of Hadrumetum: Lest we should think him of a different kind, it adds that the one whom it calls the eighth is from the seven and goes to perdition. In this way it shows that he is of the same evil genus, and by going beyond the number seven, it indicates that he is even a worse hypocrite. As the Lord was speaking of one unclean spirit and mentions seven, he suddenly adds, “And he brings with him seven other spirits more evil than himself.” So in this passage, beginning with seven it indicates the other seven in one of the same genus, that is, in the eighth. Therefore, it says that he is from the seven and goes to perdition, in order to show that he merits the same punishment due to his singular genus. — COMMENTARY ON THE APOCALYPSE 17:11
Victorinus of Pettau: “And the beast which thou sawest is of the seven.” Since before those kings Nero reigned.
“And he is the eighth.” He says only when this beast shall come, reckon it the eighth place, since in that is the completion. He added:-
“And shall go into perdition.” For that ten kings received royal power when he shall move from the east, he says. He shall be sent from the city of Rome with his armies. And Daniel sets forth the ten horns and the ten diadems. And that these are eradicated from the former ones,-that is, that three of the principal leaders are killed by Antichrist: that the other seven give him honour and wisdom and power, of whom he says:-
“These shall hate the whore, to wit, the city, and shall burn her flesh with fire.” Now that one of the heads was, as it were, slain to death, and that the stroke of his death was directed, he speaks of Nero. For it is plain that when the cavalry sent by the senate was pursuing him, he himself cut his throat. Him therefore, when raised up, God will send as a worthy king, but worthy in such a way as the Jews merited. And since he is to have another name, He shall also appoint another name, that so the Jews may receive him as if he were the Christ. Says Daniel: “He shall not know the lust of women, although before he was most impure, and he shall know no God of his fathers: for he will not be able to seduce the people of the circumcision, unless he is a judge of the law.” Finally, also, he will recall the saints, not to the worship of idols, but to undertake circumcision, and, if he is able, to seduce any; for he shall so conduct himself as to be called Christ by them. But that he rises again from hell, we have said above in the word of Isaiah: “Water shall nourish him, and hell hath increased him; “who, however, must come with name unchanged, and doings unchanged, as says the Spirit. — Commentary on the Apocalypse of the Blessed John
Revelation 17:12
Andreas of Caesarea: Daniel also saw these ten horns that precede the antichrist. After rooting out three of them, the accursed one will subdue the others. The “one hour” indicates either the brevity of time or the one hour of the year, or by way of figure of speech, clearly meaning a three-month period, after which they will submit themselves to the antichrist as to their leader. — COMMENTARY ON THE APOCALYPSE 17:12
Bede: And the ten horns which you saw are ten kings, etc. The kingdoms of the world have not yet fully demonstrated their power in persecuting the Church; although they now dominate many, the power of insane glory was fiercer when they deceived many with signs. Some interpret that, with the final persecution approaching, there will be ten kings who will divide the world among themselves, according to the prophecy of Daniel, who said of the fourth beast: And it had ten horns; and behold, another little horn came up among them; and three of the first horns were plucked up by the roots before it (Dan. 7); and that the Antichrist, born from Babylon, will overcome the king of Egypt and of Africa and Ethiopia, and after killing them, the other seven kings will also submit to the victor. Others, however, say that the Antichrist is placed in the number eleven to signify transgression. For eleven denotes the transgression of the denary perfection. — Commentary on Revelation
Bede: But they will receive power as kings for one hour with the beast. He said, as kings, because they reign as in dreams, who oppose the kingdom of Christ. — Commentary on Revelation
Irenaeus: These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings.” — Against Heresies Book V
Oecumenius: “And the ten horns which you saw”, he says, “are ten kings, who have not yet received a kingdom.” Concerning these “ten kings” or “horns” the most wise prophet Daniel explained from the dominion of the Romans, saying: “they will arise in the last times, in the midst of which the Antichrist will be raised.” (see Daniel 7:7-12) Therefore he says they have not yet received a kingdom but will “receive authority as kings.” He calls them “as kings” because of the brief and shadowy nature of their kingdom.
Then he adds that they “receive one hour” together “with the beast.” He calls here the beast the Antichrist. For in the preceding passages he also called him accordingly, saying, “And I saw another beast coming up out of the earth, and it had two horns like a lamb.” (Rev. 13:11)
The expression that they would reign “for one hour”, or the brief duration of their kingdom, is an allegory, or an indication of one year’s time and change. — Commentary on Revelation
Primasius of Hadrumetum: He is speaking again of every kingdom of the world, which just above he indicated in the kings and their subjects. “The kings receive power with the beast for one hour.” Here the hour is to be interpreted as referring to the time from the passion of the Lord, as the apostolic voice says, “It is the last hour.” Therefore, until all the future is fulfilled, it says that they have not yet received the kingdom. For although they indeed now rule over many, yet the insane power of that arrogance will be more intense when it also deceives many by signs. — COMMENTARY ON THE APOCALYPSE 17:12
Revelation 17:13
Andreas of Caesarea: Indeed! For “no one can serve two masters.” And so those who conspire together with an evil agreement and ally themselves with the antichrist will oppose themselves to Christ. However, the Lamb of God who was slain for us will conquer them. For he was not deprived of his kingdom and lordship over all things when he became man, so that he might acquire even his elect as participants in his own rule. — COMMENTARY ON THE APOCALYPSE 17:13-14
Bede: These have one mind, etc. That is, with equal consent, they fully intend to fight for the devil, which is what it means to receive the kingdom after the beast, by imitating the devil and opposing Christ. — Commentary on Revelation
Oecumenius: He says that “they have one mind, and give their power and authority to the beast.” For though the ten kings will be opposed to one another in their opinions, yet in this they will have “one mind”: in giving “their power and authority to the beast”, that is, to the Antichrist. For they will be defeated by him, and he alone of all will rule over the rest. But even if they are defeated contrary to their will, since the ten suffer the same fate of defeat and removal, he said they “have one mind”; therefore, he was saying that as by agreement and unanimity the ten will be defeated by the Antichrist. — Commentary on Revelation
Primasius of Hadrumetum: It now says clearly that that power that they had received with the beast they will hand over to the beast, that is, to that head that seemed to have died and to have come to life again. For by a common consent and will they will give to him every worship of their desire and effort and exhibit their servitude.… Although it is describing the power of this adversarial body, it now rightly foretells the victory of the Lamb. And to indicate that he will triumph in his followers, it adds, “And those with him, the elect, the faithful and the called.” And with good reason does it mention the elect first, for the Lord said, “Many are called, but few are chosen.” — COMMENTARY ON THE APOCALYPSE 17:13-14
Revelation 17:14
Bede: These will make war with the Lamb, etc. So that human weakness would not fear the cruelty of the ancient enemy, he describes the beast with seven heads armed with the horns of secular power, defeated by Christ’s triumph, and added, indicating that he triumphs in his own: — Commentary on Revelation
Bede: And those who are with him are called, chosen, and faithful. He rightly prefixed chosen, for many are called, but few are chosen. — Commentary on Revelation
Oecumenius: He says these “will make war with the Lamb.” For before they are completely overthrown by the Antichrist, these will persecute the church about which the book speaks. But Christ will prevail; for though they are evil, he will deliver them over to the worse Antichrist unto death. And in another way Christ will conquer: he will grant his servants endurance unto death for the faith striving toward him.
For he says they “are called and chosen and faithful”, those, that is, who are servants of Christ. — Commentary on Revelation
Tertullian: We have indeed, likewise, a second font, (itself withal one with the former, ) of blood, to wit; concerning which the Lord said, “I have to be baptized with a baptism,” when He had been baptized already. For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost. — On Baptism
Revelation 17:15
Andreas of Caesarea: Since the angel explained these things clearly, a more detailed explanation of them is superfluous. It is remarkable to me how the devil is both enemy and avenger. For he will work through the ten horns, who are guided by him, to oppose that lover of good and virtue, Christ our God, and to lay waste that populous city that has abandoned the divine laws and become servant to his pleasures, and like a bloodthirsty beast they will glut themselves on its blood. He will regard its conflagration as an occasion for rejoicing and the mutilation of human flesh as proper food, and he who always rejoices in duplicity will grant harmony to those ten apostate horns. That which continues makes very clear that the woman who was seen is the great city that exercises power over the kings of the earth, and the sufferings of that power that is ruling during those times is prophesied. From these trials the beneficent God will redeem us and enlist us in the heavenly city, namely, in the Jerusalem above. In this city “he will be everything to everyone,” as the apostle says, “when he shall destroy every rule,” clearly every apostate rule, “and every authority and power.” In addition, he will recline with and serve those who have served him here faithfully and wisely, that is, he will give them the enjoyment of the eternal blessings that have been “prepared from the foundation of the world.” Of this bliss may also we be found worthy in Christ, the Savior and Redeemer of our souls, with whom be glory and power to the Father, together with the Holy Spirit forever and ever. Amen. — COMMENTARY ON THE APOCALYPSE 17:15-18
Caesarius of Arles: The harlot is the life of luxury that is lived by plunder and pleasures. It says that they would hate the harlot, for dissolute persons who are also proud, lustful and arrogant not only persecute the saints, but they also hold themselves in hatred. And in another way do those hate themselves in whom the word of Scripture is fulfilled, “Those who love iniquity hate their own soul.” “And they will make her desolate and naked.” Through the wrath of God and his just judgment by which they are abandoned by him, they themselves will make the world a desert, since they have been given over to it and use it unrighteously. “And they will devour her flesh.” This is so, because as the apostle says, “They will bite and eat one another.” — EXPOSITION ON THE APOCALYPSE 17:16, HOMILY 15
Cyprian: Christ, who teaches and shows that the people of the Gentiles were coming into that place that the Jews had lost and that we were arriving afterward through the merit of faith, made wine from water, that is, he showed that the people of the Gentiles rather would resort together and come to the nuptials of Christ and of his church when the Jews were leaving. For the divine Scripture declares in the Apocalypse that the waters signify the peoples, saying, “The waters that you saw on which that harlot sits are peoples and crowds and nations of the heathen and tongues.” We perceive that this is actually also contained in the sacrament of the chalice. For because Christ, who bore our sins, also bore us all, we see that people are signified in the water, but in the wine the blood of Christ is shown. But when water is mixed with wine in the chalice, the people are united to Christ, and the multitude of the believers is bound and joined to him in whom they believe. This association and mingling of water and wine are so mixed in the chalice of the Lord that the mixture cannot mutually be separated. Whence nothing can separate the church, that is, the multitude established faithfully and firmly in the church, persevering in that which it has believed, from Christ as long as it clings and remains in undivided love. But thus, in the consecrating of the chalice of the Lord, water alone cannot be offered, nor can wine alone. For if anyone offers wine alone, the blood of Christ begins to be without us. If, in truth, the water is alone, the people begin to be without Christ. But when both are mixed and, in the union, are joined to each other and mingled together, then the spiritual and heavenly sacrament is completed. — Epistle LXII.12-13
Oecumenius: He says “the waters” on which “the prostitute sits are peoples and nations”, on which the city, that is, holds the kingdom. — Commentary on Revelation
Primasius of Hadrumetum: What the apostle said, “God gave them up to a base mind to do what they ought not,” that is also now said. For God has placed in their hearts to do that which is pleasing to him. Righteousness is pleasing to God, through which we know that retribution is visited upon the impious. Moreover, [it is according to God’s will] that they who have given their kingdom to the beast pay their just penalties with the beast, until the words of God be fulfilled, which, to be sure, consist of justice and mercy. For “all the paths of the Lord are mercy and truth.” — COMMENTARY ON THE APOCALYPSE 17:17
Primasius of Hadrumetum: This woman is the very one who was given over to the corruptions of flesh and blood and who had prospered through the power of the earthly kingdom. And since she consists of those very kings over whom she is said to reign according to her habit, [the text] has divided the very same one into parts, as though separating a genus into its species, so that the words of the Lord will be fulfilled in the woman, in the city, in the kings, on the kings and on [the woman], when he redeems his own by his mercy and by his justice condemns the insolent. — COMMENTARY ON THE APOCALYPSE 17:18
Revelation 17:16
Bede: And the ten horns which you saw, etc. The glory of the world, which they now embrace with wanton love, they will begin to detest with great hatred when they see themselves condemned at the end by the Lamb’s victory. It can also be understood in another way, whether it is that there are always quarrels among the proud, or that everyone who loves iniquity hates his own soul (Psalms 10). — Commentary on Revelation
Bede: And they will make her desolate and naked. For they themselves make the world desolate through the wrath of God, while they are devoted to it and use it unjustly. — Commentary on Revelation
Bede: And they will eat her flesh, etc. They will burn her, deprived of her usual luxuries, with the fires of hell. — Commentary on Revelation
Oecumenius: But how will Rome be laid waste by the kings? For we understood that this was indicated through the Revelation. Perhaps to them she will be fought over as a royal city and stronghold and populous and collecting tributes. Therefore in the war concerning her she is forced to suffer as the prize of victory laid up for all, being burned and laid waste. — Commentary on Revelation
Revelation 17:17
Bede: For God has put it into their hearts, etc. God, he says, the just and mighty judge, who is always pleased with righteousness, has permitted the impious to act in such a manner as a punishment for their previous sins, for which he deservedly imposes the end of the entire world, as the Gospels testify happened with Sodom and the flood. — Commentary on Revelation
Bede: That they may give their kingdom to the beast, etc. That is, they obey the devil until the Scriptures are fulfilled, in which God said that the fourth kingdom would consume the earth, as we read in Daniel: The fourth kingdom shall be on the earth, which shall surpass all these kingdoms. And it shall devour the whole earth, and shall trample it down, and break it to pieces (Dan. 7). — Commentary on Revelation
Oecumenius: “For God”, he says, “has put into their hearts to do his purpose.” He says that God, granting forgiveness, will persuade those who oppose it and those willing to take it.
And he says that they will “make one mind, and to give their kingdom unto the beast.” And just as from one mind they will be handed over as subjects to the Antichrist, as was said before (see his comments on Revelation 17:9-14), “until”, he says, “the words of God shall be fulfilled.” They, he says, will become subject to the beast until the punishment against the Antichrist also comes and the things spoken by the prophets by God are brought to an end, and upon him. — Commentary on Revelation
Revelation 17:18
Bede: And the woman whom you saw is the great city, etc. Likewise, later he is commanded to behold the bride of the Lamb, and he saw the holy city descending from heaven. As he describes it: And the kings of the earth will bring their glory into it (Rev. 21). For there are two cities in the world: one arising from the abyss, the other from the heavens. Hence, the same impiety, which he had described under the guise of the harlot, now compared to the ruins of a deserted city. — Commentary on Revelation
Oecumenius: More clearly, concerning the city about which the passage intends to signify, he brings forward that “the woman” “is the great city which has the dominion” over all. — Commentary on Revelation