Revelation 5

Revelation 5:1

Alcuin of York: And I saw in the right hand of him that sat on the throne, a book written within and without. By the one sitting on the throne is indicated the person of the Father, and by the right hand of the one sitting, the same Father’s Son through whom all things were made, and concerning whom it is said by the voice of the Father, I will lift up my hand to heaven, and I will swear by my right hand. [Deut. 32:40 acc. to LXX.] As for the book written within and without, it seems to contain both Testaments, namely the Old and the New; and while the Old was open without with regards to its literal meaning, with regards to its mystical meaning, it was hiding the New within. Alternatively, written within, the book represents the allegory, and written without it represents the history. The reason why the Old and the New Testament are said to be one book is that neither can the New be separated from the Old nor the Old from the New. It is right for the book to be said to be in his right hand, because the principal focus of the divine Scriptures is on the plan of our Redeemer. Sealed with seven seals. The number seven often indicates totality. The book is said to be sealed with seven seals because the plan of the Savior Lord, before it had been revealed in the fullness of the time, [Cf. Gal. 4:4] lay concealed in the divine volumes by a fullness of all sorts of hidden mysteries. If there is someone for whom this interpretation is not enough, let them know that in the seven seals are encompassed the seven moods of verbs: the indicative, as in this answer given to the prophet: I am the Lord that speak justice; [Is. 45:19] the enunciative, as in Hearken to me, O Jacob, and thou Israel whom I call, etc.; [Is. 48:12] the imperative, as in Cry, cease not; [Is. 58:1] the optative, like in O that thou hadst hearkened to my commandments!; [Is. 48:18] the conjunctive, as in If you will keep my covenant, you shall be my peculiar possession; [Ex. 19:5] the infinitive, as in To abstain from evil, is understanding; [Job 28:28 acc. to LXX.] and impersonal, such as in Who shall declare the powers of the Lord? [Ps. 105:2] — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: What is meant by And I saw in the right hand of him that sat on the throne, a book written within and without? ANSWER: This vision represents the mysteries of the holy Scripture disclosed to us by the incarnation of the Lord. It is as if the Scripture’s concordant unity contained the Old Testament outside and the New inside. THERE FOLLOWS: Sealed with seven seals. ANSWER: It means either covered with all the fullness of its hidden mysteries or written by the disposition of the sevenfold Spirit. Indeed the entire series of the Old and of the New Testament warns us that we should do penance for our sins, seek the kingdom of heaven, and flee the tears of hell. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: sealed with seven seals. this signifies either the fulfillment of the book, which is obscure and unknown to all, or the dispensation of the one who searches the depths of the Spirit of God. 1 Corinthians 2:10

book written within and without. is the all-wise memory of God. The things written on the outside are easily understood according to the literal meaning, but the things inside symbolizing the spiritual meaning are very hard to comprehend.

Andreas of Caesarea: We recognize the book to be the most wise memory of God in which, according to David, all people are recorded, as well as the depths of the divine judgments. Those things written on the outside through the letter are more easily comprehended. Those things written on the inside through the Spirit are more difficult to decipher. The “seven seals” signify either the obscurity of the book which is known to no one or the economies of him “who searches the depths of the Spirit of God.” No created being is able to open these seals. The “book” also is understood to be the prophecy that Christ himself said to be fulfilled in the Gospel, but the rest of [the prophecy] will be fulfilled in the last days. — COMMENTARY ON THE APOCALYPSE 5:1

Apringius of Beja: seven seals. the seven seals are first, the incarnation; second, the nativity; third, the passion; fourth, the death; fifth, the resurrection; sixth, the glory; and seventh, the kingdom. Therefore, Christ fulfilled all these things through his humanity. All Scriptures that were closed and sealed, he opened and unsealed.

Apringius of Beja: book. This book is the creation of the entire present world.

Apringius of Beja: This scroll, which is said to be written on the inside and on the outside, is all of the present world which is a creature [of God]. God perceives the inner [thoughts of every creature] and he knows their outer deeds. For, by the virtue of his power he surpasses this world which is contained [by him] and by the clarity of his majesty he searches into the inmost parts. The book is said to be sealed by seven seals, so that the decree and limit of the present seven days, in which the world was made, might be manifested. Another interpretation: This book signifies the teaching of the Old Testament, which was given into the hands of our Lord, who accepted the judgment from the Father. The seven seals are these: First, incarnation; second, birth; third, passion; fourth, death; fifth, resurrection; sixth, glory; seventh, kingdom. These seals, therefore, are Christ. Since he completed all things through his humanity, he opened and unsealed everything which had been closed and sealed in the Scriptures. — TRACTATE ON THE APOCALYPSE 5:1

Bede: And I saw in the right hand of Him who sat on the throne a book written within and on the back. This vision demonstrates to us the mysteries of the Holy Scripture revealed through the Incarnation of the Lord. Its harmonious unity contains the Old Testament as if externally, and the New Testament internally. — Commentary on Revelation

Bede: Sealed with seven seals. That is, either covered with the fullness of all hidden mysteries or written by the disposition of the sevenfold Spirit. — Commentary on Revelation

Caesarius of Arles: book written within and without. Understand it as both testaments! By the outside the old, by the inside the new, which is concealed within the old.

Caesarius of Arles: “Sealed,” it says, “by seven seals.” This means that the book was obscured by the plenitude of all mysteries, since until the passion and resurrection of Christ it had remained sealed. For in no way is anything called a “testament,” unless those who are about to die make it, and it is sealed until the death of the testator, and after his death, it is opened. And so, after the death of Christ every mystery was revealed. — EXPOSITION OF THE APOCALYPSE 5:1, HOMILY 4

Cyprian: That Christ was to be born of the seed of David, according to the flesh. In the second of Kings: “And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shall not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to; Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.” Also in Isaiah: “And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him.” Also in the cxxxist Psalm: “God hath sworn the truth unto David himself, and He has not repudiated it; of the fruit of thy belly will I set upon my throne.” Also in the Gospel according to Luke: “And the angel said unto her, Fear not, Mary. For thou hast found favour before God. Behold, thou shall conceive, and shalt bring forth a son, and shalt call His name Jesus. The same shall be great, and He shall be called the Son of the Highest; and the Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.” Also in the Apocalypse: “And I saw in the right hand of God, who sate on the throne, a book written within, and on the back sealed with seven seals; and I saw a strong angel proclaiming with a loud voice, Who is worthy to receive the book, and to open its seals? Nor was there any one either in heaven or upon the earth, or under the earth, who was able to open the book, nor even to look into it. And I wept much because nobody was found worthy to open the book, nor to look into it. And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.” — Treatise XII Three Books of Testimonies Against the Jews

Hugh of Saint-Cher: seven seals. The nativity from the womb, this was signified in the birth of Isaac in Genesis 22, The passion was prefigured in the sacrifice of the lamb in Ex. 12 and the goat in Numbers 7. The resurrection was signified in Sampson who broke through the gates of Gaza in Judges 16. The ascension was signified in the passage in Lev. 1, where one live bird is left and flies away, and in Elijah being caught up in 2 Kgs 2. The sending of the Holy Spirit is in the figure of the fie descending from heaven in 1 Kgs 1. The coming for judgment is signified in Daniel 7, and the books were opened.

Hugh of Saint-Cher: book. can also be interpreted as the body of Christ which we consume everyday in the sacrament of the alter.

Jerome: [Daniel 12:4] “But Thou, O Daniel, shut up the words and seal the book, even to the time appointed. Many shall pass over, and knowledge shall be manifold.” He who had revealed manifold truth to Daniel now signifies that the things he has said are matters of secrecy, and he orders him to roll up the scroll containing his words and set a seal upon the book, with the result that many shall read it and inquire as to its fulfilment in history, differing in their opinions because of its great obscurity. And as for the statement, “Many shall pass over” or “go through,” this indicates that it will be read by many people. For it is a familiar expression to say: “I have gone through a book,” or, “I have passed through an historical account.” Indeed this is the idea which Isaiah also expressed in regard to the obscurity of his own book: “And the sayings of that book shall be like the words of a book that is sealed. And if they shall give it to an illiterate man, saying, ‘Read it,’ he will reply, ‘I do not know how to read.’ But if they give it to a man who does know how to read and say, ‘Read the book,’ he will reply, ‘I cannot read it, because it is sealed up’” (Isaiah 29:11-12). Also in the Revelation of John, there is a book seen which is sealed with seven seals inside and outside. And when no one proves able to break its seals, John says, “I wept sore; and a voice came to me, saying, ‘Weep not: behold the Lion of the tribe of Judah, the Root of David, has prevailed to open the book and break its seals’” (Revelation 5:1-5). But that book can be opened by one who has learned the mysteries of Scripture and understands its hidden truths, and its words which seem dark because of the greatness of the secrets they contain. He it is who can interpret the parables and transmute the letter which killeth into the spirit which quickeneth. — St. Jerome, Commentary on Daniel, CHAPTER TWELVE

Jerome: In the apocalypse a book is shewn sealed with seven seals, [Rev. 5:1] which if you deliver to one that is learned saying, Read this, he will answer you, I cannot, for it is sealed. [Isa. 29:11] How many there are to-day who fancy themselves learned, yet the scriptures are a sealed book to them, and one which they cannot open save through Him who has the key of David, “he that openeth and no man shutteth; and shutteth and no man openeth.” [Rev. 3:7] In the Acts of the Apostles the holy eunuch (or rather “man” for so the scripture calls him [Acts 8:27] ) when reading Isaiah he is asked by Philip “Understandest thou what thou readest?”, makes answer:-“How can I except some man should guide me?” [Acts 8:30, Acts 8:31] To digress for a moment to myself, I am neither holier nor more diligent than this eunuch, who came from Ethiopia, that is from the ends of the world, to the Temple leaving behind him a queen’s palace, and was so great a lover of the Law and of divine knowledge that he read the holy scriptures even in his chariot. Yet although he had the book in his hand and took into his mind the words of the Lord, nay even had them on his tongue and uttered them with his lips, he still knew not Him, whom-not knowing-he worshipped in the book. Then Philip came and shewed him Jesus, who was concealed beneath the letter. Wondrous excellence of the teacher! In the same hour the eunuch believed and was baptized; he became one of the faithful and a saint. He was no longer a pupil but a master; and he found more in the church’s font there in the wilderness than he had ever done in the gilded temple of the synagogue. — Letter 53.5

Nerses of Lambron: in the right hand. Now in his right hand, that is, within his power and knowledge, all mystery of the Deity was enclosed in the books of the prophets. For the Lord does nothing which he does not reveal to his servants the prophets.

Nicholas of Gorran: First is the incarnation Is. 8. Second is the nativity Is. 7. Third is the passion Is. 53. Fourth is the descent into hell Zechariah 9. Fifth was the resurrection Hosea 6. Sixth is the ascension Is. 63. Seventh is the coming judgment Is. 3.

Nicholas of Gorran: And I saw. He uses a copulative conjunction ‘and’, because what is said here is not a different vision from the preceeding one, but they are joined as one section with another.

Nicholas of Gorran: sealed with seven seals. that is, with all obscurity. And because all time is enveloped in seven days, wholeness is rightly signified by the number seven.

Nicholas of Lyra: in the right hand. The operative power of God is called metaphorically called His right hand.

Oecumenius: The divine Scripture of God explains in detail to us about a certain scroll [βίβλον] in which all people happen to be written, perhaps metaphorically calling the record of our memory before God a “scroll”, except that the prophet calls it a small scroll [βιβλίον] saying, “Your eyes have seen my unformed substance; and upon your small scroll all will be written.” (Ps. 138:16) Moses, the wisest of all, seeking to atone for Israel’s sins, wept and cried out to God, saying: “If you forgive their sin, forgive them; but if not, then erase me from the scroll you have written.” (Ex. 32:32)

This divine evangelist sees this scroll written inside and outside. And inside would be those from Israel, written as worshippers of God [θεοσεβεῖς] according to the instruction of the law; outside, and in a worse fate, those from the nations [ἐθνῶν] as idolaters before believing in Christ.

The little scroll was in the right hand of God; the paths of the saints, as I suppose, are those who succeeded in the ancient times. The little scroll was both sealed and secured with seven seals. The seventh, being a perfect number, signifies that the little scroll was sealed and marked very securely. What, then, does it mean that the little scroll is sealed? It means that no one was found worthy to look at it except for a few. For how could what is sealed be revealed, given the transgression in Adam? Rather, the majority, immersed in sin, have prepared the little scroll to be sealed. For there were those (the majority, immersed in sin) who were innumerable, just like the few who were pleasing to God, who were allowed to speak freely; this freedom and the boldness before God inscribed within them all alike was sealed, since “everyone turned away and became corrupt”, according to the prophet (Ps. 13:3): for even though a few succeeded and were counted among the righteous in the past, they were merely human and did not become worthy to reclaim for all people the boldness lost through sin. Knowing this, the prophet cried out to God: “In the morning, when You hear the voice of my prayer, in the morning I will stand before You and You will look upon me.” (Ps. 5:4) “In the morning”, calling to mind the appearance of Christ, “the Sun of Righteousness,” (Mal. 4:2) having dispersed the darkness of ignorance. In this, humanity will gain boldness; and not otherwise. So that those who pray may be heard, and may be deemed worthy of this vision, with Christ having removed the sin that separates us from God. Before his visitation to humanity, “every mouth was closed, and the entire world was held accountable to God” according to what is written (Rom. 3:19). Therefore, the deep things recorded in the scroll, as has been said, indicate that the scroll was sealed and closed. — Commentary on Revelation

Origen of Alexandria: And what book does John see, which has writing on the front and back and is sealed? Which book could no one read and loose its seals, except the Lion of the tribe of Judah, the root of David who has the key of David, and who opens and no one will close, and closes and no one will open? For the whole Scripture is what is revealed by the book that has writing on the front because its interpretation is easy, and on the back because it is hidden and spiritual. — COMMENTARY ON THE GOSPEL OF John 5.6

Primasius of Hadrumetum: The book is in the right hand because it is in Christ, for he is the arm of God, he is the right hand of the Father, or it means that it was in the highest blessedness. The book written on the inside and the outside is both Testaments, the Old Testament on the outside because it was visible, and the New Testament on the inside because it lay hidden within the Old. The apostle speaks to the Hebrews of this: “For you have not come to what may be touched, a fire, a storm, and gloom, and a tempest, and the sound of a trumpet, and a voice with words whose hearers entreated that no further word be given to them, for they could not bear what was said,” and the following. However, now “comparing spiritual things with spiritual things, we do not contemplate what is seen but what is not seen, for the things that are seen are temporal, but the things that are unseen are eternal.” And therefore one book is mentioned, since the New Testament cannot be without the Old, nor the Old without the New. For the Old Testament is the messenger and the veil of the New, while the New is the fulfillment and revelation of the Old. And because the Old Testament was on the outside, it neither disclosed everything nor did it conceal everything. Or, to express this more clearly, every dispensation of the Savior that is either promised or enacted in either Testament is collected here in this book. — COMMENTARY ON THE APOCALYPSE 5:1

Victorinus of Pettau: “And I saw in the right hand of Him that sate upon the throne, a book written within and without, sealed with seven seals.” This book signifies the Old Testament, which has been given into the hands of our Lord Jesus Christ, who received from the Father judgment. — Commentary on the Apocalypse of the Blessed John

Revelation 5:2

Alcuin of York: And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book, and to loose the seals thereof? By the strong angel we should understand a herald of the law, for the lips of the priest keep knowledge, and they seek the law at his mouth: because he is the angel of the Lord of hosts. [Mal. 2:7] Now what does it mean to ask who is worthy to open the book, if not to anxiously long for Christ, who could show that the law had been fulfilled and revealed in him, so that it no longer needed to be kept and understood carnally, but spiritually? It is right for the book to be opened first, and for its seven seals to be loosed afterwards, because the proclamations of the divine law were first fulfilled in Christ, and then in a certain manner in the whole body, as shown by the opening of the individual seals. Then since Christ had not yet come, it is fittingly said after that: — COMMENTARY ON REVELATION

Apringius of Beja: a strong angel. this should be interpreted as the chorus of holy fathers who, having lived in divine friendship, and seeing with the eyes of faith that the arrangement of the present times and the order of all things were entirely sealed by the providence of God, understand their Operator to be the Lord of majesty.

Bede: And I heard a mighty angel proclaiming with a loud voice: Who is worthy to open the book? This signifies the preaching of the law. For many prophets and righteous men desired to see what the apostles saw (Matt. 13). And about this salvation, as Peter says, the prophets sought and searched diligently (1 Pet. 1). This is the book which in Isaiah is sealed both to the one who can read and to the one who cannot. Yet even there its opening is proclaimed thus: In that day the deaf will hear the words of the book (Isa. 29). And concerning it, Ezekiel says: And I saw, and behold, a hand was sent to me, in which was a scroll, and he spread it before me, and it was written within and without (Ezek. 2). He also added what John was silent about, namely, what was written in the book, saying: And there were written therein lamentations, mourning, and woe (Ibid.). For the entire series of the Old and New Testaments warns us to repent for sins, to seek the kingdom of heaven, and to flee from the lamentations of hell. — Commentary on Revelation

Caesarius of Arles: who is worthy…. It is because Christ opened the book when he undertook the work of the Father’s will, was conceived, and was born. The He broke its seals when He was slain for the human race.

Nicholas of Lyra: who is worthy to open the book. That is, to reveal the mystery of God. and to loose the seals: That is, to show how each seal proceeds from the divine will.

Nicholas of Lyra: a strong angel. This seems to have been Gabrial who is interpreted as God’s might.

Oecumenius: He says, I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” No one, he says, is worthy, O most divine angel, to speak to it, except the God who became man, who took away sin, “having wiped out the handwriting that was against us,” (Col. 2:14) and by his own obedience healed our disobedience (Rom. 5:19). — Commentary on Revelation

Victorinus of Pettau: “And I saw an angel full of strength proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no one was found worthy, neither in the earth nor under the earth, to open the book.” Now to open the book is to overcome death for man. — Commentary on the Apocalypse of the Blessed John

Revelation 5:3

Alcuin of York: And no man was able, neither in heaven, that is no angel was able to, nor on earth, that is no human being, nor under the earth, that is no soul, to open the book, nor to look on it: for none of these was able to achieve the plan for the salvation of man. But, blessed John, how could no one look on the book, while you yourself say, “I saw a book in the right hand of God?” Perhaps you were neither in heaven, nor on earth, nor under the earth? Then, in order for it not to be contradictory, we should take look on to mean “comprehend.” Indeed, who is able to comprehend how God can become incarnate without seed, how a man God can come out of the closed womb of a virgin, and how the Lord of glory can be crucified, when only the flesh dies? — COMMENTARY ON REVELATION

Alcuin of York: QUESTION: And no man was able, neither in heaven, nor on earth, nor under the earth, to open the book. ANSWER: No angel nor any of the just, even freed from the bond of the flesh, was able to reveal or discover the mysteries of the divine law. — Nor to look on it. —That is, to contemplate the splendor of the grace of the New Testament, just like the children of Israel were unable to look at the face of the one who brought the Old Testament which contained the New. (5:4) THERE FOLLOWS: And I wept much. ANSWER: It means that he realized the common misery of mankind and felt sad. (5:5) THERE FOLLOWS: And one of the ancients said to me: Weep not; behold the lion of the tribe of Juda, the root of David, hath prevailed. ANSWER: He is forbidden to weep because the mystery that had long lain hidden had then already been fulfilled in Christ’s Passion. — QUESTIONS AND ANSWERS MANUAL ON REVELATION

Andreas of Caesarea: This means that neither angels nor human beings, those in the flesh, nor the saints who had departed from the flesh are able to understand the knowledge of the divine judgments, except the lamb of God, by His presence releasing the obscurity of the things prophesied about him.

Apringius of Beja: or another sense; For a human to conquer death no one was found worthy to do this, neither among the angels of heaven, nor among humans on earth, nor among the souls of the saints in their rest, except Jesus Christ the Son of God alone.

Bede: And no one was able in heaven or on earth, etc. Neither angel, nor any of the righteous even freed from the bond of the flesh, could reveal or investigate the mysteries of the divine law, nor look upon it, that is, to contemplate the splendor of the grace of the New Testament. Just as the children of Israel could not look upon the face of the giver of the Old Testament, which contains the New. — Commentary on Revelation

Caesarius of Arles: that is, neither angel, nor anyone living on earth, nor any of the dead, to contemplate the brightness of the grace of the New Testament.

Gregory the Dialogist: Touching this point I dare not rashly define anything: for some have been of opinion that hell was in some place upon the earth; and others think that it is under the earth: but then this doubt ariseth, for if it be therefore called hell, or an infernal place, because it is below, then as the earth is distant from heaven, so likewise should hell be distant from the earth: for which cause, perhaps, the Prophet saith: Thou hast delivered my soul from the lower hell; so that the higher hell may seem to be upon the earth, and the lower under the earth: and with this opinion that sentence of John agreeth, who, when he had said, that he saw a book sealed with seven seals: and that none was found worthy, neither in heaven, nor in earth, nor under the earth, to open the book, and loose the seals thereof: he added forthwith: and I wept much: which book, notwithstanding, afterward he saith was opened by a lion of the tribe of Juda. By which book, what else can be meant but the holy scripture, which our Saviour alone did open: for being made man, by his death, resurrection, and ascension, he did reveal and make manifest all those mysteries which in that book were closed and shut up. And none in heaven, because not any Angel; none upon earth, because not man living in body; not any under the earth was found worthy: because neither the souls departed from their bodies could open unto us, beside our Lord himself, the secrets of that sacred book. Seeing, then, none under the earth is said to be found worthy to open that book, I see not what doth let, but that we should believe that hell is in the lower parts, under the earth. — Dialogues, Book 4, Chapter 42

Nicholas of Lyra: And no man was able, neither in heaven: The angels. nor on earth: Humans. nor under the earth: The demons in whom the natural things remain intact. to open the book: No one can understand the divine mysteries, unless God, who first revealed them to the human Christ and Christ to John, reveals them.

Oecumenius: He said, But no one in Heaven, on earth, or under the earth was able to open the little scroll. For neither an angel accomplished these things for us, as Isaiah says; “neither an elder nor an angel, but he himself saved them because he loved them,” (Isa. 63:9) neither a living man, nor any of the dead. “A brother is not redeemed, a man shall not redeem himself,” as it is written somewhere (Ps. 48:8). And what do I mean by saying to open the little scroll, when no one among men was able to look at it? For how could anyone filled with the mist of sin gaze upon the divine throne before which the little scroll was placed? — Commentary on Revelation

Primasius of Hadrumetum: When it says that no one in heaven was found worthy, it indicates that [opening the scroll] exceeded the capacities of the angels. This was not because they were ignorant of the future mystery of the Lord’s incarnation and work but because this was not to be completed through an angelic creature. For the Son of God, who through the assumption of true humanity was going to redeem humanity, wishes to fulfill all things through himself. Therefore Isaiah said, “Neither an angel nor a messenger but the Lord himself saved them.” When it says that no one on the earth was worthy, it means that no one of the just remains perfect in this life, for in order to be re-created man requires the assistance of him who alone is Creator. And that no one could be found under the earth means that no one among the saints who had died was found worthy to open the scroll or even to see it. Here “to see” means “to comprehend,” and therefore Paul says that he preaches the unsearchable riches of Christ to the Gentiles of which the Lord spoke, that is, the glory of the New Testament that was hidden in the law and that Christ reserved for his own presence. And so, no one was able to see this with an adequate sight, so that he might be able to effect it, since Christ had the power to fulfill it by his own dispensation. For [this glory] could only be foreseen by them, but it could not be effected. — COMMENTARY ON THE APOCALYPSE 5:3

Thomas Aquinas: in heaven" refer to the angels, “on earth” to men living in the body, and “under the earth” to souls in hell.

Revelation 5:4

Alcuin of York: And I wept much, because no man was found worthy to open the book, nor to see it. By no means is it believed that John, who wrote this after the opening of this book, wept in his own person, but in that of the Church of before Christ’s coming, which, burdened with the weight of sins, was anxiously seeking the presence of its Mediator. It is also in the person of this Church that David says, My tears have been my bread day and night, whilst it is said to me daily: Where is thy God? [Ps. 41:4] A consolation is directed at it in what is said after that: — COMMENTARY ON REVELATION

Andreas of Caesarea: wept. perhaps since the most spotless order of the angelic substances fell into ignorance.

Apringius of Beja: Concious of his fraility and humanity this saint wept because he thought that there was no one worthy enough to understand or truly perceive these things.

Bede: And I wept much. Recognizing the common misery of the human race, he grieved. — Commentary on Revelation

Nerses of Lambron: All wept who were lost in ignorance, men and those from the orders of the most pure and angelic ranks.

Nicholas of Lyra: In this weeping John indicates the desire to know the future course of the Church.

Oecumenius: And the unworthiness of all became the cause of my lamentations. — Commentary on Revelation

Primasius of Hadrumetum: It was the church that wept in John’s weeping, for she is weighed down with the burden of sins and beseeches her own redemption, which was shown to exist in the opening of this book. — COMMENTARY ON THE APOCALYPSE 5:4

Victorinus of Pettau: “There was none found worthy to do this.” Neither among the angels of heaven, nor among men in earth, nor among the souls of the saints in rest, save Christ the Son of God alone, whom he says that he saw as a Lamb standing as it were slain, having seven horns. What had not been then announced, and what the law had contemplated for Him by its various oblations and sacrifices, it behoved Himself to fulfil. And because He Himself was the testator, who had overcome death, it was just that Himself should be appointed the Lord’s heir, that He should possess the substance of the dying man, that is, the human members. — Commentary on the Apocalypse of the Blessed John

Revelation 5:5

Alcuin of York: And one of the ancients said to me: Weep not; behold the lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seals thereof. By this ancient we understand the order of the prophets, by whose prophecies the Church was comforted, as in The sceptre shall not be taken away from Juda, nor a ruler from his thighs, till he come that is to be sent. [Gen. 49:10] Note also that Christ is here called a lion because he overcame the Devil, while in the following verse he is called a lamb because he redeemed the world by sacrificing himself. As for the root of David, it means the kin and son of David. Moreover it should be noted that in the words hath prevailed, he used the past for the future, as in They have dug my hands, etc. [Ps. 21:17] — COMMENTARY ON REVELATION

Apringius of Beja: has prevailed to open the book. because He is the Creator of all things and the wonderful Sustainer of everything.

Apringius of Beja: one of the ancients. this signifies the message of holy Scripture.

Augustine of Hippo: So the true victory of our Lord Jesus Christ was achieved when he rose again and ascended into heaven. Then was fulfilled what you heard when the Apocalypse was read, “The lion from the tribe of Judah has conquered.” It is he that is called a lion, he that is called a lamb. He is called a lion for courage, a lamb for innocence. A lion because unconquered, a lamb because gentle. And when this lamb was slain, he conquered by his death the lion “who prowls around seeking whom he may devour.” The devil, you see, is called a lion for his ferocity, not for any virtue. Thus the apostle Peter says we must be on the watch against temptations, “because your adversary the devil is prowling around seeking whom he may devour”; but he did say how he prowls around: “Like a roaring lion he is prowling around, seeking whom he may devour.” Who could avoid encountering the teeth of this lion, if the lion from the tribe of Judah had not conquered? Against the lion fights a lion, against the world a lamb. The devil was exultant when Christ died, and by that very death of Christ was the devil conquered. It’s as though he took the bait in a mousetrap. He was delighted at the death, as being the commander of death. What he delighted in, that’s where the trap was set for him. The mousetrap for the devil was the cross of the Lord. The bait he would be caught by, the death of the Lord. And our Lord Jesus Christ rose again. — SERMON 263.2

Augustine of Hippo: “Like a sheep he was led to be slaughtered, and like a lamb in the presence of his shearer he was without voice, thus he did not open his mouth Who is this?.” Obviously the one about whom he goes on to say, “In humility his judgment was taken away. His generation, who shall relate?” I can see this model of such humility in a king of such power and authority. Because this one, who is like a lamb not opening its mouth in the presence of the shearer, is himself “the lion from the tribe of Judah.” Who is this, both lamb and lion? He endured death as a lamb; he devoured it as a lion. Who is this, both lamb and lion? Gentle and strong, lovable and terrifying, innocent and mighty, silent when he was being judged, roaring when he comes to judge. Or perhaps both in his passion lamb and lion, and also in his resurrection lamb and lion. Let us see him as a lamb in his passion. It was stated a moment ago: “Like a lamb in the presence of his shearer he was without voice, thus he did not open his mouth.” Let us see him as a lion in his passion; Jacob said, “You have gone up, lying down you have slept like a lion.” Let us see him as a lamb in his resurrection. The book of Revelation, when it was talking about the eternal glory of virgins, “They follow the lamb, it is said, wherever he goes.” The same book of Revelation says, what I mentioned just now, “The lion from the tribe of Judah has conquered, to open the book.” Why a lamb in his passion? Because he underwent death without being guilty of any iniquity. Why a lion in his passion? Because in being slain he slew death. Why a lamb in his resurrection? Because his innocence is everlasting. Why a lion in his resurrection? Because everlasting also is his might. — SERMON 375A.1

Bede: And one of the elders said to me: Weep not, etc. He is forbidden to weep, because the mystery that had long been hidden was already fulfilled in the passion of Christ, when He gave up the spirit and the veil of the temple was torn (Mark 15). To whom it is said: You are a lion’s cub, O Judah; you have gone up to the prey, my son (Gen. 49), etc. He follows and describes how and where the Lion of the tribe of Judah conquered. — Commentary on Revelation

Gregory the Dialogist: Forasmuch as the nature of every thing is compounded of different elements, in Holy Writ different things are allowably represented by any one thing. For the lion has magnanimity, it has also ferocity: by its magnanimity then it represents the Lord, by its ferocity the devil. Hence it is declared of the Lord, Behold, the Lion of the tribe of Judah, the Root of David hath prevailed. Hence it is written of the devil, Your adversary, the devil, like a roaring lion, walketh about seeking whom he may devour. — Morals on the Book of Job, Book 5, Section 21

Hippolytus of Rome: Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king, so Antichrist is also a king. The Saviour was manifested as a lamb; so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the World in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad, and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple, and he will raise a temple of stone in Jerusalem. — Fragments - Dogmatical and Historical - ON THE ANTICHRIST 6

Jerome: [Daniel 7:9] “I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream.” We read something similar in John’s Apocalypse: “After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal.” (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, “Whether thrones or dominions…” (Colossians 1:16). And in the Gospel we read, “Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: “God is a consuming fire” (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: “Fire goeth before Him, and He shall set aflame all His enemies round about Him” (Psalms 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna). — St. Jerome, Commentary on Daniel, CHAPTER SEVEN

Nicholas of Lyra: lion of the tribe of Juda, the root of David. That is, descending from the root of David according to the flesh, as it was prophesied in Is. 11, “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.

Nicholas of Lyra: one of the ancients. Who this elder was is not said. Some say that he was Matthew, the evangelist.

Oecumenius: Then one of the elders said to me, “Do not weep! Behold, the Lion from the tribe of Judah, the Root of David, has triumphed to open the seven seals of the little scroll.” He said, He who has overcome our conqueror (the Devil), this one who opened the little scroll and the seals.

Who is the lion of the tribe of Judah, but certainly Christ, concerning whom the patriarch Jacob said: “He crouched like a lion and like a young lion; who will rouse him?” (Gen. 49:9) And that the Lord arose according to the flesh from Judah, the divine apostle testified, saying it is evident that our Lord Jesus Christ arose from Judah (Heb. 7:14); and one might marvel why he did not say “a rod from the root of Jesse,” nor “a flower from the root,” as Isaiah said (Isa. 11:1), but rather “the Root of David.” He says this, showing that according to the human aspect, the rod was from the root of Jesse and David sprouting forth; but according to the divine aspect, the root itself is not only David, but of all visible and invisible creation, being the cause of all things, as has been stated before. — Commentary on Revelation

Ticonius: In this one elder we recognize the whole body of the prophets, for their prophecies consoled the church as they foretold that Christ would come from the tribe of Judah and would redeem the world by his own blood. Of him it was foretold: “Judah is a lion’s whelp. For prey, my son, you have gone up. You lie in wait as a lion and as a lioness. Who will rouse him up?” Moreover, the same one is taught to be a lamb as well as a lion, for he assumed death with a devout innocence, even as he killed with power the death he had assumed. To death he had long ago truly issued threats, saying through Hosea, “I will be your death, O death, I will be your sting, O hades.” And through Isaiah, “Behold, the root of Jesse will rise for the salvation of the people. The nations will entreat him, and his sepulcher will be glorious.” For when anyone of the faithful individually and earnestly weeps for his or her own sins and recalls the promises of redemption “through the consolation of the Scriptures,” [that person] will recognize that he or she has the hope of eternal salvation. As I say, by one of the elders this is confirmed with a similar response. For this reason, he mentions what is past while he is also promising the future, because in the things of the past the Spirit shows future things by way of subtle hints. — COMMENTARY ON THE APOCALYPSE 5:5

Tyrannius Rufinus: behold the lion. the death of Christ marked the defeat and the triumph over the demons. In fact, our Lion had captured all the prey that the hostile lion had conquered after destroying and crushing the man. Then, by coming back from the underworld and ascending on high, he made slavery his captive. Therefore in his sleep the Lion won and defeated every evil and destroyed the one who had the power of death. (Blessing of the Patriarchs 1.6)

Revelation 5:6

Alcuin of York: And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth. As already said, the throne, the living creatures, and the ancients signify the Church, in the middle of which stands the Lamb, according to this: I will declare thy name to my brethren: in the midst of the church will I praise thee. [Ps. 21:23] As for what we read elsewhere, The Lord is round about his people, [Ps. 124:2] it is not incompatible, because he both presides in the middle where he rules and judges it, and goes round about it to protect and defend it. Now why do we read here that he is standing while we read above that he is sitting, if not because there were shown examination and kingdom, while here is shown assistance? Indeed sitting is the attitude of one reigning and judging, while standing is the attitude of one giving assistance. Note also that he is seen not slain, but as it were slain; for even though he was crucified due to weakness, he lives by the power of God. Alternatively, Christ is, not slain, but as it were slain, every time his limbs either mortify themselves voluntarily or endure persecutions so as to fill up in themselves those things that are wanting of the sufferings of Christ. [Cf. Col. 1:24] By the seven horns, as John himself has explained, is represented the Holy Spirit’s sevenfold operation, which is demonstrated not only to have rested in the Head, but also to have illuminated the entire body, which is why in this passage the seven spirits of God are said to have been sent forth into all the earth. This sevenfold operation, which is symbolized by the horns because of its kingdom and strength, is also fittingly represented by the eyes because it illuminates the Church. Alternatively, by the horns, which rise above the flesh, we may also understand the more outstanding people in the Church, to whom it is said, You are not in the flesh, but in the spirit. [Rom. 8:9] — COMMENTARY ON REVELATION

Apringius of Beja: Here he showed even more clearly our Lord, Jesus Christ, whom he declares was not dead but was as though slain because of the suffering and the death which he had undergone. He says that he had seen this [Lamb] in the midst of the throne, that is, in power and in divine majesty. “And among the four living creatures.” This is because he is known in the fourfold order of the gospels. “And among the elders.” By this he indicates the chorus of the law and the prophets, or of the apostles. He testifies that he saw the Lamb there, not slain but as if slain, that is, even he who had conquered death and had trampled upon the passion. “And he had seven horns and seven eyes.” The horns symbolize power and strength. The number seven represents the condition of the world which he rules effectively and which he governs with great power. Moreover, he calls the seven eyes the seven spirits of God, and in this way speaks of the Holy Spirit who remains with our Lord, Jesus Christ, gloriously by the degrees of the seven virtues. Concerning him the apostle says: “We know that God was in Christ reconciling the world to himself.” And again: “The Spirit of him who raised Christ from the dead will also vivify our mortal bodies on account of his Spirit who dwells in you.” Since “their sound has gone out into the whole world,” he speaks of the Spirit as “those sent,” calling to mind the gifts of the Holy Spirit which have been abundantly spread throughout the entire earth. — TRACTATE ON THE APOCALYPSE 5:6

Bede: And I saw in the midst of the throne … a Lamb standing as if slain. The same Lord who is the Lamb by dying innocently, also became a lion by bravely overcoming death. Tyconius says the lamb represents the Church, which in Christ has received all power. — Commentary on Revelation

Bede: Having seven horns and seven eyes. The Spirit in Christ is sevenfold, due to the eminence of power: compared to horns, due to the illumination of grace, to eyes. — Commentary on Revelation

Caesarius of Arles: The throne, the animals, the elders and the Lamb as though slain are all the church together with her head. [The church] dies for Christ that she might live with Christ. The martyrs in the church may also be understood as the Lamb slain. — EXPOSITION OF THE APOCALYPSE 5:6, HOMILY 4

Clement of Alexandria: And they say that the seven eyes of the Lord “are the seven spirits resting on the rod that springs from the root of Jesse.” — The Stromata Book 5

Irenaeus: John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse. And after these things, seeing the same Lord in a second vision, he says: “For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth.” — Irenaeus Against Heresies Book 4

Oecumenius: He says, And I saw, in the midst of the throne and around the throne, a Lamb standing as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. The Lord is called the Lamb because of His innocence and His role as the provider. Just as the lamb is a provider during the annual wool-shearing, so too the Lord “opens His hand and fills every living creature with good will.” (Ps. 144:16) Thus, prophecy itself also calls him in this way, through Isaiah saying that “he was led like a sheep to the slaughter, and like a lamb before the shearer, silent,” (Isa. 53:7) and through Jeremiah, saying, “I, he says, knew not that I was leading a harmless lamb to be sacrificed.” (Jer. 11:19)

The lamb was not actually slain, but appeared as though it had been slain. For Christ overcame death by enduring it, and looted Hades of the souls held captive by it; thus, the death of Christ is not truly a permanent death, but a death brief in duration due to the resurrection. Since the Lord, after the resurrection, also bore the symbols of death, the marks of the nails (Jn. 20:25), the body made life-giving by His blood, as Isaiah says, speaking from the presence of the holy angels, “Why are your garments red, and your clothes like those of one treading in a winepress, full of the crushed grape?” (Isa. 63:2-3) Therefore, it appeared as though it had been slain in the vision of the apparition.

The seven horns testify to his great power, since the number seven, being perfect, signifies completeness, as has been said before; and the horns are a symbol of strength according to the prophet who says: “I will crush all the horns of the wicked, but the horn of the righteous shall be exalted,” (Ps. 74:11) and the prophet Habakkuk “holds the horn in his hand.” (Hab. 3:4)

The seven eyes, which are the seven spirits of God sent out into all the earth, are interpreted for us by Isaiah, who says that “a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and godliness, and a spirit filled with the fear of God shall rest upon him.” (Isa. 11:2-3)

The spirits, that is, the spiritual gifts, were indeed sent to every person from God, yet no one accepted them as having labored briefly in their journey toward all, to find rest in Christ. And what happened was superior in both word and understanding. For the spirits that he himself sent down from above as God, he himself received them below as a man, since it was both this and that. To him belongs the glory forever and ever, Amen. — Commentary on Revelation

Origen of Alexandria: But if we examine the declaration about Jesus who is pointed out by John in the words, “This is the Lamb of God who takes away the sin of the world,” from the standpoint of the dispensation itself of the bodily sojourn of the Son of God in the life of humankind, we will assume that the lamb is none other than his humanity. For he “was led as a sheep to the slaughter, and was dumb as a lamb before its shearer,” saying, “I was as an innocent lamb being led to be sacrificed.” This is why in the Apocalypse, too, a little lamb is seen “standing as though slain.” This lamb, indeed, which was slain in accordance with certain secret reasons, has become the expiation of the whole world. In accordance with the Father’s love for humanity, he also submitted to slaughter on behalf of the world, purchasing us with his own blood from him who bought us when we had sold ourselves to sins. — COMMENTARY ON THE GOSPEL OF John 6.273-74

The Liturgy Of The Blessed Apostles: Before the resplendent throne of Thy majesty, O Lord, and the exalted and sublime throne of Thy glory, and on the awful seat of the strength of Thy love and the propiatory altar which Thy will hath established, in the region of Thy pasture,

Ticonius: The throne, the animals, the elders are all the church. For the church is in the midst, and he continues to describe the scene and says, “A lamb standing as though slain.” For as often as Christ is preached in the midst of the church as slain, so often is the same Lamb seen as though sacrificed for the fault of the world, since what is unknown is made known to the uninitiated and the memory of the faithful is formed by a pious worship. For whenever the church, which Christ has put on, mortifies herself to the world that she might live to God, the Lamb is said to be sacrificed, as though the Head for the body. And so it continues: “Having seven horns and seven eyes which are the seven spirits of God sent out into all the earth.” The variety of words teaches but one understanding, for the horns symbolize the most excellent gifts of the Holy Spirit by which Christ reigns throughout the world in his church. It continues, “which are the seven spirits of God.” For no one governs with a righteous prominence throughout the world or is especially glorified by the gift of the Holy Spirit spread abroad, except the church. As we know, seven signifies universality and completeness. And this is true, because the horns are upon the head, and so the exaltation of each church is rightly said to be placed upon Christ. For “upon this Rock I shall build my church,” which is as though he said, “I shall build you upon me.” — COMMENTARY ON THE APOCALYPSE 5:6

Victorinus of Pettau: Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon. — Victorinus On the Creation of the World

Revelation 5:7

Alcuin of York: And he came and took the book out of the right hand of him that sat on the throne. The right hand of him that sits on the throne is the same as the Lamb as it were slain in the midst of the throne, because the Son of God through whom the world was created and the Son of man through whom man was redeemed are not two, but one Christ. Therefore the Lamb, that is the Son of man, took the book, that is the plan for the salvation of man, to which every page of the Scriptures bears witness, from himself, that is from his divinity. — COMMENTARY ON REVELATION

Apringius of Beja: To be sure, the Lamb is the assumed man who for our salvation willingly offered himself over to death. Worthily he received the scroll, that is, the power of all the works of God, and from the right hand of him who is seated on the throne, that is, he received all things from God the Father, as he himself said: “All which the Father has is mine.” Then did he receive this scroll, when rising from the dead he showed the mystery of the Trinity, which had been hidden from the ages, and revealed it to the world. — TRACTATE ON THE APOCALYPSE 5:7

Bede: And he came and took the book out of the right hand of Him who sat on the throne. The book from the right hand of God, the dispensation itself of the Incarnation, is said to have been received by the Son of Man from the Father and from Himself, according to what He is as God, because both, along with the Holy Spirit, dwell on the throne. For Christ, who is the Lamb in humanity, is Himself the right hand of the Father in Deity. — Commentary on Revelation

Irenaeus: The Lord says, “All things are delivered to me by the Father.” … But in the “all things” [it is implied that] nothing has been kept back [from him], and for this reason the same person is the Judge of the living and the dead; “having the key of David: he shall open, and no man shall shut: he shall shut, and no man shall open.” For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold him, with the exception of the Lamb who was slain and who redeemed us with his own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [his] Wisdom, when “the Word was made flesh”; that even as the Word of God had the sovereignty in the heavens, so also might he have the sovereignty in earth, inasmuch as [he was] a righteous man, “who did not sin, neither was there found guile in his mouth”; and that he might have the preeminence over those things that are under the earth, he himself being made “the first-begotten of the dead”; and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from his resplendent flesh, and that thus humanity might attain to immortality, having been invested with the paternal light. — AGAINST HERESIES 4.20.2

Oecumenius: And He came and took, that is the little scroll, from the right hand of the One seated on the throne. Therefore, when all those in heaven and on earth, and under the earth, wondered to open the little scroll or to look into it as it had been seen before, only Christ, the Son of God, who for us and through us became and remains what He was, took the little scroll. — Commentary on Revelation

Primasius of Hadrumetum: The Son of man is said to have received the book from the right hand of God as both the dispensation from the Father and an arrangement from himself, for each reigns upon the throne with the Holy Spirit. And also here we ought understand the right hand to represent the blessedness of the victory. Nor ought it be understood in a fleshly manner as though he received the book from another hand of the Father, since the self-same is Son of the Father and the self-same the right hand [of God]. But since he who said, “Rejoice, for I have overcome the world,” always conquers in those who belong to him, he also makes his own church to exist as a conqueror, and it is declared of her that she receives the book. — COMMENTARY ON THE APOCALYPSE 5:7

Revelation 5:8

Alcuin of York: And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. The Lamb opened the book when he fulfilled the work of his voluntary Passion. Now what does it mean that the living creatures and the ancients have harps, if not that the Church of the elect is filling up those things which are wanting of the afflictions of Christ? [Cf. Col. 1:24] It is fitting for the sufferings of Christ to be symbolized by harps, for in a harp some strings are stretched more tightly and others more loosely, but, albeit stretched differently, they do not at all produce each a different song: it is the same with the different members in the body of Christ: some imitate his sufferings more fully and others less, but they resound with one praise in harmony. So the living creatures and the ancients fall before the Lamb with harps because all the saints attribute the merit of everything they suffer for Christ to Christ and not to themselves. By the golden vials we understand love, a love capable of praying not only for friends but also for enemies, which is why it is said that they were full. It is right for the vials to be mentioned after the harps, because the Lord first climbed the cross, and then thus prayed for his persecutors with an incomparable love, saying, Father, forgive them, etc. [Luke 23:34] — COMMENTARY ON REVELATION

Andreas of Caesarea: The harps indicate the harmonious and melodious divine doxology, while the incense indicates the sweet-smelling sacrifice of the faithful that is offered through a most pure life, as the apostle says: “We are the aroma of Christ.” The bowls are symbolic of the thoughts from which the sweet aroma of good works and pure prayer come. — COMMENTARY ON THE APOCALYPSE 5:7-8

Bede: Just as it is proper for us to seek the Lord shining with the light of good works, so also is it proper for us to seek him abundantly provided with the gift of spiritual prayers. Hence it is good that the women who came to the tomb early in the morning are reported to have been carrying with them the spices that they had prepared. Our spices are our voices in prayer, in which we set forth before the Lord the desires of our hearts, as the apostle John attested in the describing mystically the purest inmost longings of the saints, saying, “They had golden bowls full of incense, which are the prayers of the saints.” What in Greek is called “spice” in Latin is called “incense.” We bear spices to the tomb of the Lord early in the morning when, mindful of the passion and death that he underwent for us, we show to our neighbor outwardly the light of our good actions and are inwardly aflame in our heart with the delight of simple compunction. We must do this at all times, but especially when we go into church in order to pray and when we draw near to the altar in order to partake of the mysteries of the body and blood of the Lord. — Homilies on the Gospels 2.10

Bede: And when He had opened the book, etc. When by His passion the Lord proved that the proclamations of both Testaments were fulfilled in Him, the Church, giving thanks, also offers itself to sufferings, so that, according to the Apostle, it may complete in its flesh what is lacking in Christ’s afflictions (Col. 1). For in the harps where strings are stretched on wood, the bodies ready to die are signified; by the bowls, the hearts open wide in the breadth of charity are signified. — Commentary on Revelation

Irenaeus: Since, therefore, the name of the Son belongs to the Father, and since in the omnipotent God the Church makes offerings through Jesus Christ, He says well on both these grounds, “And in every place incense is offered to My name, and a pure sacrifice. “Now John, in the Apocalypse, declares that the “incense “is “the prayers of the saints.” — Against Heresies Book IV

Irenaeus: Those who have become acquainted with the secondary (i.e., under Christ) constitutions of the apostles, are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet. For, “from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;” as John also declares in the Apocalypse: “The incense is the prayers of the saints.” — Fragments from the Lost Writings of Irenaeus, Fragment XXXVII

Oecumenius: Having received the little scroll from the Lord, all worshiped it, fully aware of the salvation it is destined to bring to humanity, and the punishment it holds for the impure demons. The elders holding harps signify the harmonious and melodious nature of their confession to God, according to the written word: “Sing to our God, sing.” (Ps. 46:7)

The incense symbolizes the offering from all the nations. For Malachi says, in the person of God, to the disobedient Israel: “I do not accept a sacrifice from your hands, because from the rising of the sun to its setting, my name has been glorified among the nations, and in every place incense is offered in my name, and a pure sacrifice.” (Mal. 1:10-11) Proclaiming beforehand through these the faith and gift-bearing of the nations. — Commentary on Revelation

Origen of Alexandria: We regard the spirit of every good person as an altar from which arises an incense that is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, “The odors are the prayers of the saints”; and by the psalmist, “Let my prayer come before you as incense.” And the statues and gifts that are fit offerings to God are the work of no common mechanics but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate “the firstborn of all creation,” who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. — AGAINST CELSUS 8.17

Primasius of Hadrumetum: The bowls that are accepted by God are the pious confession in which no one is hidden with a duplicitous heart but is rather sincere with an open affection. They are also the golden vessels that are in the great house, burning with the sweetness of the pleasant odor of Christ. Moreover, the prayers of the saints are the grateful deeds of those who rejoice over the salvation of the world and their intercessions for the wellbeing of the helpless. [The apostle] says, “Christ suffered for us, leaving for us an example that we should walk in his footsteps.” When, therefore, “those who belong to Christ crucify their own flesh with its passions and desires,” it is as though they are playing to Christ on harps, so that what he has done for them, they might do for him, “looking to Jesus, the pioneer and perfecter of our faith.” — COMMENTARY ON THE APOCALYPSE 5:8

Victorinus of Pettau: “Twenty-four elders and four living creatures, having harps and phials, and singing a new song.” The proclamation of the Old Testament associated with the New, points out the Christian people singing a new song, that is, bearing their confession publicly. It is a new thing that the Son of God should become man. It is a new thing to ascend into the heavens with a body. It is a new thing to give remission of sins to men. It is a new thing for men to be sealed with the Holy Spirit. It is a new thing to receive the priesthood of sacred observance, and to look for a kingdom of unbounded promise. The harp, and the chord stretched on its wooden frame, signifies the flesh of Christ linked with the wood of the passion. The phial signifies the Confession, and the race of the new Priesthood. But it is the praise of many angels, yea, of all, the salvation of all, and the testimony of the universal creation, bringing to our Lord thanksgiving for the deliverance of men from the destruction of death. The unsealing of the seals, as we have said, is the opening of the Old Testament, and the foretelling of the preachers of things to come in the last times, which, although the prophetic Scripture speaks by single seals, yet by all the seals opened at once, prophecy takes its rank. — Commentary on the Apocalypse of the Blessed John

Revelation 5:9

Alcuin of York: And they sung a new canticle, saying: Thou art worthy, O Lord our God, to take the book, etc. Christ sang a new canticle by preaching it in words and following it in acts. Now what does it mean to say, Thou art worthy, O Lord our God, to take the book, and to open the seals thereof; because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation, if not “Compared to our victories, thy victory alone is considered one, by which we were redeemed from the prince of death and the malediction of the law?” By the fact that the four living creatures and the twenty-four ancients say they have been redeemed out of every tribe, and tongue, and nation, it is clearly shown that by them is represented the universal Church. — COMMENTARY ON REVELATION

Andreas of Caesarea: Through this passage it is revealed that the elders, both those in the Old Testament and those in the New Testament, were well-pleasing to God, and that on behalf of the whole world they bring forth a [hymn of] thanksgiving to the Lamb of God who was slain and redeemed us. It is a “new song,” which we have been taught to sing, who from every tribe and tongue have been freed from the antiquity of the letter and through the Spirit have received light. He says that these will rule the new earth, which the Lord promised to the humble. — COMMENTARY ON THE APOCALYPSE 5:9-10

Bede: And they sang a new song, etc. They celebrate the sacraments of the New Testament, which are completed in Christ, praising His very dispensation, which they confess belongs to Christ alone. — Commentary on Revelation

Bede: And you have redeemed us to God by your blood, etc. Here it is further declared that the creatures and elders are the Church, which has been redeemed by the blood of Christ and gathered from the nations. It also shows in which heaven they are, by saying: And they will reign on the earth. And I saw and heard the voice of many angels around the throne, and the creatures, and the elders. — Commentary on Revelation

Oecumenius: And they sang a new song. For the song sung to God incarnate is new, having never before been brought forth prior to the incarnation. What was the song? Worthy are You, it says, “to bring this salvation to mankind, you who were slain for us and by your blood have redeemed many from under the heavens.”

And he certainly spoke very securely from every tribe and language and people and nation. For he did not acquire all, for many died in unbelief, but from all those worthy of salvation. The prophet also said: “Arise, O God, judge the earth, for you shall judge all the nations; indeed, you will not condemn all the nations.” (Ps. 81:8) — Commentary on Revelation

Primasius of Hadrumetum: Christ wrote a new song by the harmonious truth of both Testaments. This he did when he, remaining the Word which was in the beginning, was born by a new sort of birth through the Virgin. This he did when he as God put on man in a new manner. This he did when he gave himself over to his killers by his own power. This he did when he was wondrously made alive from the dead and when at a time of his own choosing was ascended beyond the heavens. And this new song he bestowed upon all those who belong to the church which he acquired, that it might be sung continually, and that in this [the church] might rest secure as it awaits in hope the coming judge, that “we might walk in the newness of life.” As he said, “If any one wishes to be my disciple, let him deny himself and take up his cross and follow me.” — COMMENTARY ON THE APOCALYPSE 5:9

Tertullian: If I remember not that it is I who have served Him, how shall I ascribe glory to God? How sing to Him “the new song,” if I am ignorant that it is I who owe Him thanks? But why is exception taken only against the change of the flesh, and not of the soul also, which in all things is superior to the flesh? How happens it, that the self-same soul which in our present flesh has gone through all life’s course, which has learnt the knowledge of God, and put on Christ, and sown the hope of salvation in this flesh, must reap its harvest in another flesh of which we know nothing? Verily that must be a most highly favoured flesh, which shall have the enjoyment of life at so gratuitous a rate! But if the soul is not to be changed also, then there is no resurrection of the soul; nor will it be believed to have itself risen, unless it has risen some different thing. — On the Resurrection of the Flesh

Revelation 5:10

Alcuin of York: And hast made us to our God a kingdom and priests, and we shall reign on the earth. The elect are kings, when, by restraining their bodies, it is as if they were reigning over a subjected earth with the law of virtue, which is why they affirm they have received a kingdom on earth too. They are priests because they offer themselves to God by chastising themselves every day, according to this: A sacrifice to God is an afflicted spirit. [Ps. 50:19] — COMMENTARY ON REVELATION

Hippolytus of Rome: And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality. This constitutes the import of the proverb, “Know thyself; “i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God’s knowledge, for thou art called by the Deity Himself. — Hippolytus Refutation of All Heresies Book X

Oecumenius: And He made them kings and priests to our God, and they shall reign on the earth. Therefore, you are able also to understand the Scripture, for you are faithful servants of Christ, both kings and leaders of the churches; you are able to govern the passions rather than be governed by them; and as priests, you bring your own bodies “as a living, holy, and acceptable sacrifice to God,” according to what is written. (Rom. 12:1) — Commentary on Revelation

Revelation 5:11

Alcuin of York: And I saw, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients. By saying that he heard the voice, he shows what kind of seeing this was; for he sees sounds and hears visions. Now if, as already said, the living creatures and the ancients are round about the throne, how can there be any angel round about the same throne, if not because those same living creatures and ancients are angels? About whom it is said, The angels of peace shall weep bitterly. [Is. 33:7] Though the heavenly military may also be understood by the name of angels; but whether it is about the latter or about the former, their countless multitude is shown when it is said after that, and the number of them was thousands of thousands, saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction, and every creature, which is in heaven, and on the earth, and under the earth, and under the sea, and the things that are in it. The sea and the things that are in it represent this world. I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, for ever and ever. Saying all, he means again those whom he said above the whole Church was made up of, that is the living creatures, the ancients, and the angels. In the one who sits and the Lamb, that is in the Father and the Son, according to the rule mentioned earlier, the Holy Spirit is also understood. — COMMENTARY ON REVELATION

Andreas of Caesarea: From all beings, whether intelligent or sensible, whether living or simply existing in some way, God, as the Creator of all things, is glorified by words proper to their natures. Also praised is his only begotten and consubstantial Son who graciously renewed humankind and the creation that was made through him. And it is written that, as man, he received authority over all things in heaven and upon the earth. — COMMENTARY ON THE APOCALYPSE 5:11-13

Bede: And their number was thousands upon thousands. Innumerable thousands of people flocking to the Church praise God. — Commentary on Revelation

Caesarius of Arles: This is not said of his Godhead, in which are all the treasuries of wisdom, so that he should receive [wisdom]. Rather, this is said of his assumed manhood, that is, concerning his body, which is the church. Or, it might be said of his martyrs who were slain for his name. For the church receives all things in her Head, as the Scriptures say, “He has given us all things with him.” The Lamb himself receives, as he said in the Gospel, “All authority in heaven and on earth has been given to me.” However, he receives [this authority] according to his humanity, not according to his divinity. — EXPOSITION ON THE APOCALYPSE 5:12, HOMILY 4

Oecumenius: And not only do the elders say this, but also the angels and incorporeal powers sang a victory hymn to Christ. Moreover, the number now mentioned by them was also foretold by Daniel (Dan. 7:10). — Commentary on Revelation

Revelation 5:12

Oecumenius: The song of the angels attributes seven different honors to Christ, indicating through the seven that Christ ought to be crowned with countless praises. — Commentary on Revelation

Revelation 5:13

Bede: To whom all power in heaven and on earth has been given. For if the righteous are called the children of God, why not also the angels? Although the heavenly hosts can also sing this by rejoicing in our redemption. As the holy Pope Gregory explained, adding: “For the voice of the angels in the praise of the Creator is the very wonder of inner contemplation.” — Commentary on Revelation

Oecumenius: The present text expresses the doxology universally accorded by all creation, both heavenly and earthly, to God the Father, and to the Word who became man [ἐνανθρωπήσαντι] and was made flesh [σαρκωθέντα], that is, also glorified together with the Holy Spirit. — Commentary on Revelation

Revelation 5:14

Alcuin of York: And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces, and adored him that liveth for ever and ever. Since the living creatures and the ancients are one, that is one Church, the living creatures fall down and adore him with the ancients, and the ancients confirm with the living creatures that the praises are true, replying Amen in an affirmative expression. Their fall and adoration, as already said, must be taken as spiritual. Now, so that we should not get tired beyond measure by going on too long, let us put an end to this book here. — COMMENTARY ON REVELATION

Andreas of Caesarea: Through these, one flock and one church from angels and from men is indicated which has been formed through Christ, the God who united that which was separate and has destroyed the partition wall of separation. And so, as we have heard, with the four living creatures who surpass the other angelic ranks, also the [elders], who represent the fullness of those who are being saved, are worthy of the hymn and worship of God. Of which may also we be found worthy in Christ himself, the Giver of peace and our God, with whom together with the Father and the Holy Spirit be glory and might forever and ever. Amen. — COMMENTARY ON THE APOCALYPSE 5:14

Bede: And the four living creatures said Amen, etc. As the people in the Church resound with praises to the Lord, the teachers confirm the same and, by the example of their lives, together worship the Lord. — Commentary on Revelation