ACC ~ Revelation 1 v1 - 9

OVERVIEW:

As the Word and Son of God, Christ reveals to the saints what he is given from his Father. By calling the saints “servants,” Christ shows that he is their Creator (OECUMENIUS). The revelation from Christ unveils heavenly secrets inaccessible to human senses (APRINGIUS). In the Revelation, Christ discloses the course of the life of the church to her perfection at the end (BEDE). Writing to seven churches, John is in fact writing to all churches and to all ages, for the number seven represents the present life (APRINGIUS, ANDREW OF CAESAREA). Through these churches the grace of God comes by the Holy Spirit to a prideful human race (CAESARIUS OF ARLES). John addresses the churches in the name of the Trinity who “was” and “is” and “is to come” (ANDREW OF CAESAREA). The seven spirits are seven angels who are ministers of Christ (OECUMENIUS), or they represent the one Holy Spirit in his sevenfold grace (APRINGIUS).

John also addresses the churches in the name of Jesus Christ, for in his humanity Christ was the faithful witness of his deity and cleansed us from sin by his blood (APRINGIUS). Christian martyrs are witnesses of this faithful witness (EUSEBIUS). As the firstborn of the dead, Christ abolished death and became the source and pattern of our salvation (IRENAEUS, ATHANASIUS). As the firstborn, Christ gave the adoption of sonship even to those who lived before the incarnation (BEDE), and he initiated the general resurrection (OECUMENIUS). Christ will come again in that same flesh in which he ascended into heaven (FULGENTIUS OF RUSPE), and his angels, who are called “clouds,” will accompany him (OECUMENIUS). Christ calls himself the “Alpha and Omega” because he is both Creator and Redeemer (AUGUSTINE), and in him all things at the end return as they were at the beginning (TERTULLIAN). Christ calls himself “the Almighty,” indicating that he shares one Godhead with the Father (ATHANASIUS). John received this revelation during the reign of Caesar Claudius (APRINGIUS), or in another opinion, at the time of Domitian (BEDE).

1:1 | The Revelation of Jesus Christ

REVELATION MAKES KNOWN WHAT WE CANNOT KNOW. APRINGIUS OF BEJA: From this we learn that this [book] is called an Apocalypse, that is, “revelation,” which manifests those secrets which are hidden and unknown to the senses, and that unless [Christ] himself reveals them, he who perceives [the revelation] will not have the strength to understand what he sees. TRACTATE ON THE APOCALYPSE 1.1.

“SOON” INDICATES A RELATION TO ETERNITY. OECUMENIUS: When it is said to him, “The Revelation of Jesus Christ, which God gave to him,” it is as though he said, “This revelation is given from the Father to the Son, and then from the Son to us,” his servants. By calling the saints the “servants” of Christ, he safeguards what is proper to his deity. For, to whom would men belong, unless to him who is the Maker and Creator of humankind? And who is the Creator of humankind and of all creation? No one other than the only begotten Word and Son of God! For, the present author says in the Gospel, “All things were made through him.” And why does he wish to add “what must soon take place,” although those events which will take place have not yet occurred, even though a considerable span of time has passed, more than five hundred years, since these words were spoken? Because to the eyes of the eternal and endless God all ages are regarded as nothing, for, as the prophet says, “A thousand years in your sight, O Lord, are as yesterday when it is past, or as a watch in the night.” For this reason, therefore, he added “soon,” not to indicate a measure of time which must pass before the fulfillment of what must happen, but to indicate the power and eternality of God. For to him who is, any passage of time, even should it be great and considerable, is something small when compared with that which is unending. COMMENTARY ON THE APOCALYPSE 1.1-2.

THE REVELATION REVEALS THE HISTORY OF THE CHURCH. BEDE: When the church had been established by the apostles, it was proper that it be revealed by what course [the church] was to be extended and was to be perfected at the end, so that the preachers of the faith might be strengthened against the adversaries of the world. As was his custom, John refers the glory of the Son to the Father and testifies that Jesus Christ received the revelation of this mystery from God. EXPLANATION OF THE APOCALYPSE 1.1.

1:3 | Blessed Are Those Who Read and Hear

PERFECTION IS TO DO WHAT YOU READ AND HEAR. APRINGIUS OF BEJA: He wishes to make clear that the reading does not accomplish the obedience of the commandments, nor does the hearing display the completion of an accomplished deed. Rather, that alone is perfection, when you perform with understanding what you read and what you hear. “The time is short.” For those who accomplish these things, he does not prolong the time of recompense, but he says that the giving of the divine reward is near. TRACTATE ON THE APOCALYPSE 1.3.

1:4 | To the Seven Churches

PERTAINING TO ALL THE CHURCHES. APRINGIUS OF BEJA: What is the importance of the people of Asia that they alone deserve to receive the apostolic revelation? However, there is a mystery in the number and a sacrament in the name of the province. First, let us discuss the meaning of the number, because both the number six and the number seven are always used in the law with a mystical meaning: “For God made heaven and earth in six days,” and “on the seventh day he rested from his works” and “on it,” it says, “they shall enter again into my rest.” The number seven, therefore, signifies the period of the present life, so that the apostle is not merely writing to seven churches and to that world in which he was then present, but it is understood that he is giving these writings to all future ages, even to the consummation of the world. Therefore, he mentions the number in a most holy manner, and he names “Asia,” which means “elevated” or “walking,” indicating that celestial fatherland which we call the “catholic church.” For exalted by the Lord and always moving toward the things which are above, it is the church which advances by spiritual exercises and is always desirous of the things of heaven. TRACTATE ON THE APOCALYPSE 1.4.

THROUGH THE SPIRIT THE APOSTLES BRING GRACE. CAESARIUS OF ARLES: Asia means “elevated,” by which the human race is indicated. These seven churches and the lampstands are to be seriously considered because it is the sevenfold grace which is given by God through Jesus Christ, our Lord, to us of the human race who have believed. For he himself promised to send to us the Spirit Paraclete from heaven, whom he also sent to the apostles who were seen to be in Asia, that is, in the prideful world, where he also gave the sevenfold grace to the seven churches, that is to us, through his servant John. EXPOSITION ON THE APOCALYPSE 1.4, HOMILY 1.

GREETINGS FROM THE TRINITY. ANDREW OF CAESAREA: Although there are many churches in every place, he wrote to seven only. For through the number seven he indicates the mystery of the church which exists everywhere and that which corresponds to the present life in which there is a sevenfold period of days. And therefore he makes mention of seven angels and seven churches to which he says, “Grace to you and peace from the tri-hypostatic deity.” Through the phrase “who is” the Father is indicated, who spoke to Moses: “I am Who I am.” Through the phrase “who was” the Word is indicated, who was in the beginning with God. And through the phrase “who is to come” the Paraclete is indicated, who always visits the children of the church in holy baptism but will come more perfectly and more clearly in the age to come. It is possible to recognize in the seven spirits the seven angels who have received the governance of the churches. These are not numbered with the most divine and royal Trinity but are mentioned together with it as servants, even as the divine apostle says: “I testify to you before God and the elect angels.” These phrases may be understood also in another manner. The phrase “who is and who was and who is to come” may signify the Father, who encompasses in himself the beginning, the middle and the end of all things. COMMENTARY ON THE APOCALYPSE 1.4.

THE SEVEN SPIRITS CORRESPOND WITH THE SEVENFOLD GIFTS OF THE HOLY SPIRIT. APRINGIUS OF BEJA: Here is that mystery of the number seven which is everywhere indicated. Here the seven spirits are introduced, which are one and the same Spirit, that is, the Holy Spirit, who is one in name, sevenfold in power, invisible and incorporeal, and whose form is impossible to comprehend. The great Isaiah revealed the number of its sevenfold powers when he wrote: “the Spirit of wisdom and understanding”—that through understanding and wisdom he might teach that he is the creator of all things—“the Spirit of counsel and might”—who conceived these things that he might create them—“the Spirit of knowledge and piety”—who governs the creation with piety by the exercise of his knowledge and whose purposes are always according to mercy—“the Spirit of the fear of the Lord”—by whose gift the fear of the Lord is manifested to rational creatures. This is itself the sacred character of the Spirit who is to be worshiped. It includes rather the ineffable praise, and does not indicate any form of nature. TRACTATE ON THE APOCALYPSE 1.4.

THE SEVEN SPIRITS ARE SEVEN ANGELS. OECUMENIUS: The seven spirits are seven angels. However, they are not to be regarded as of equal honor or co-eternal with the Holy Trinity, by no means, but as true assistants and faithful servants. For the prophet says to God, “All things are your servants,” and among “all things” are included also the angels. And in another place he says concerning them, “Bless the Lord, all his hosts, his ministers that do his will.” And the apostle uses this manner of speaking in his first letter to Timothy: “I urge you before God and Jesus Christ and the elect angels.” And so when he says, “which are before his throne,” he is giving added witness to their order as servants and ministers, but in no way to any equality in honor. COMMENTARY ON THE APOCALYPSE 1.4B.

1:5 | Jesus Christ the Faithful Witness

THE WORD MADE FLESH IS WITNESS. APRINGIUS OF BEJA: Since earlier he had recalled that Word who, before the assumption of the flesh, was with the Father in glory, he of necessity adds the humanity of the assumed flesh when he says, “And from Jesus Christ, the faithful witness.” For through the humanity which he had assumed, he gave a faithful testimony to his divinity, and by his passion and blood he interceded for our sins and cleansed us from all unrighteousness. And so, for the sake of our frailty and weakness he brought a faithful witness to God the Father “with whom there is no variation or shadow due to change.” TRACTATE ON THE APOCALYPSE 1.5.

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

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

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

IN CHRIST THE GENERAL RESURRECTION IS BEGUN. OECUMENIUS: Paul also ascribes to him this phrase, saying, “Who is the firstfruits, the firstborn from the dead.” They call him the “firstborn from the dead” since he initiated the general resurrection and “has renewed for us a new and living way (namely, the resurrection of the dead) through the veil, that is, through his flesh,” as it is written. For all of those who rose again from the dead before the coming of the Lord were again handed over to death, for that was not the true resurrection but merely a reprieve from the time of death. Therefore, none of them is named the “firstborn from the dead,” but the Lord is indeed called this, since he is become the source and cause of the true resurrection and, as it were, has become a certain firstfruits of the resurrection of men, becoming such as they were and going forth as from a certain bridal chamber out of death unto life. COMMENTARY ON THE APOCALYPSE 1.5.

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

1:6 | A Kingdom and Priests

WE ARE PRIESTS IN CHRIST, THE ETERNAL PRIEST. BEDE: Since the King of kings and the celestial Priest united us to his own body by offering himself up for us, there is no one of the saints who is spiritually deprived of the office of the priesthood, since everyone is a member of the eternal Priest. EXPLANATION OF THE APOCALYPSE 1.6.

1:7 | All Shall See His Coming

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

THE HOLY ANGELS WILL ACCOMPANY CHRIST WHEN HE RETURNS VISIBLY. OECUMENIUS: I think that the divine Scripture figuratively calls the holy angels “clouds” because of their lightness and sublimity and movement in the air, as though it were saying, “The Lord will come, being carried and attended by his holy angels.” And the prophet speaks of him in this way: “And he rode upon a cherub and he flew; he flew upon the wings of the wind.” And he writes, “every eye will see him, every one who pierced him.” At his second and glorious coming, he will not come as though he were hiding in a corner. Nor will he come secretly as he did in his previous coming, when he visited the world in the flesh. The prophet showed that this coming would be hidden, when he said, “He will come down as rain upon a fleece and as rain drops which fall upon the earth.” He will rather come openly and visibly, so that he will be seen by every eye, even by those who are especially sinful and impious. And of these, those who maltreated or pierced him must be regarded as a class of their own. “And all tribes of the earth will wail on account of him,” namely, those peoples who have remained in unbelief and have not come to bend their neck to his saving yoke. COMMENTARY ON THE APOCALYPSE 1.7.

1:8 | The Alpha and the Omega

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

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

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

1:9 | John on the Island of Patmos

JOHN ON PATMOS DURING THE REIGN OF CLAUDIUS. APRINGIUS OF BEJA: The ecclesiastical writers have taught that at the time of Claudius Caesar, when that famine which the prophet Agabus had announced in the Acts of the Apostles would come in ten years time was at its height, that during that difficulty this same Caesar, impelled by his usual vanity, had instituted a persecution of the churches. It was during this time that he ordered John, the apostle of our Lord, Jesus Christ, to be transported into exile, and he was taken to the island of Patmos, and while there confirmed this writing. That he might present the trials of suffering which he was bearing at that time, he recalls that he was a participant in suffering, and then he adds the kingdom to the suffering of tribulation, and because of the kingdom to be received he further adds the patient endurance which he bore for the sake of Jesus. TRACTATE ON THE APOCALYPSE 1.9.

JOHN ON PATMOS DURING THE REIGN OF DOMITIAN. BEDE: History notes that John had been banished to this island by the emperor Domitian on account of the gospel, and that then he was, appropriately, allowed to penetrate the secrets of heaven while [at the same time] prohibited from leaving a small space of the earth. EXPLANATION OF THE APOCALYPSE 1.9.