ACC ~ Revelation 17 v6 - 18

OVERVIEW:

All cities that rejoice in murder and bloodshed and possess the power of the earthly kingdom are analogous to such a harlot. This is true of old Rome, of new Rome and of the Persians (ANDREW OF CAESAREA). Such cities are part of the one body that opposes the church and through a unity of spirit persecutes the church within and without (CAESARIUS OF ARLES).

The beast, which is the devil, was and is not. He “was” before the foundation of the world when he had not yet acted arrogantly against God. He “is not” in view of his ungodliness and the judgment of God, which will send him into fire at the consummation (OECUMENIUS). He also “was” before the cross, when he was powerful. But after the cross he “is not,” for he has been deprived of his authority and power (ANDREW OF CAESAREA, BEDE). The devil will, to be sure, “ascend” at the end when the antichrist arises out of the abyss of this present life with the depth of its sin (ANDREW OF CAESAREA) and when the antichrist is exalted by the false worship of those whom he has deceived (OECUMENIUS). In the meantime, the city of the devil, as it were, “was and is not” because through the coming and the going of the generations wicked children copy and replace their wicked parents (PRIMASIUS, CAESARIUS OF ARLES, BEDE). At the end, when the beast ascends, many who are untaught in the prophecies of Christ will be amazed that the devil has regained his ancient strength (ANDREW OF CAESAREA).

When the beast goes to perdition, those who trusted in him will be amazed at his sudden collapse as his power is stripped away (OECUMENIUS). These persons will realize too late that the beast is a false Christ, and in amazement they will learn that our Christ is the true judge (PRIMASIUS). Since the devil’s ascent will accompany his judgment, wisdom and spiritual discernment is required (OECUMENIUS, ANDREW OF CAESAREA). The beast has seven heads, which are mountains. This signifies Rome, for Rome is the city of seven hills (OECUMENIUS). Or perhaps the seven mountains are those most excellent and powerful kingdoms that have succeeded themselves from the Assyrians in Nineveh to the royal power of new Rome, which is favorable to Christ (ANDREW OF CAESAREA).

The seven heads are also seven kings. This might refer to the six weeks of the present age, which will be followed by the seventh week of the sabbath rest (HIPPOLYTUS). Perhaps, however, the seven kings refer to the full duration of the earthly dominion whose final period, that of antichrist, has not yet come (BEDE). Or perhaps the seven kings refer to actual kings. In this case they may be the seven Caesars from Galba to Nerva who reigned during the time when the Revelation was written (VICTORINUS), or they may be the seven greatest persecuting emperors of Rome (OECUMENIUS), or they may be those kings who ruled first in the seven successive kingdoms from Assyria to new Rome (ANDREW OF CAESAREA).

We must also be aware that the beast guides and rules our five senses as though he were their king, and he keeps many now in error before the final appearance of the evil spirit (PRIMASIUS). The beast belongs to the seven kings because he has been the ruling power hidden behind all persecutors (OECUMENIUS), and therefore he shares in their evil (PRIMASIUS). Yet the beast is said to be an eighth because he will arise after the seven to deceive and to devastate the earth (ANDREW OF CAESAREA) and because he will excel them in a worse hypocrisy (PRIMASIUS).

The ten horns on the beast also symbolize ten kings. These kings will arise at the end to confront the antichrist. From Rome they will march against a resurrected Nero who will march against Rome from the east (VICTORINUS). In any case, these kings will rule only for a very short time, for they will soon submit themselves to the antichrist (OECUMENIUS, ANDREW OF CAESAREA). This short time will experience a more acute and intense exercise of the arrogance and boasting of the kingdoms of this world (PRIMASIUS, BEDE). The ten kings are said to receive power “as kings,” for they oppose the kingdom of Christ (BEDE). As Christ even now triumphs in his elect (PRIMASIUS), so then Christ will hand the ten kings over to the antichrist for death (OECUMENIUS) so that he might share with his elect the kingdom that he possesses as God (ANDREW OF CAESAREA).

Astonishingly, the harlot will become the object of hatred and will be made desolate by the kings and by antichrist. In this God will use the devil and his followers as instruments of his own vengeance (ANDREW OF CAESAREA). God will inform the hearts of the impious to do what is pleasing to him (PRIMASIUS), and they will lay waste that city that abandoned the laws of God (ANDREW OF CAESAREA). Perhaps Rome will be ravaged by the brutalities of warfare and be seized as a prize of victory (OECUMENIUS).

Yet even now the life of luxury plunders the lives of many, causing many to become dissolute and full of lust and bringing persecution on the saints. Such wicked people make the world a desert (CAESARIUS OF ARLES) and they themselves can be compared with the ruins of a deserted city (BEDE). May we who in the eucharistic cup are now united to Christ as the water is to the wine (CYPRIAN) be redeemed from such terrors by him who will recline with us and serve us in the Jerusalem which is above (ANDREW OF CAESAREA).

17:6-7 | The Mystery of the Woman and the Beast

UNITY OF SPIRIT AMONG THOSE WHO PERSECUTE THE CHURCH. CAESARIUS OF ARLES: There is one body that opposes the church within and without. For within the church there are false Christians, and outside the church there are heretics and pagans. And although this body might seem to be separated in terms of place, yet when it persecutes the church there is working a unity of spirit. For it is impossible that a prophet perish away from Jerusalem, which persecutes the prophets. That is to say, it is impossible for good Christians to suffer any persecution without evil Christians. And so the descendants of their ancestors are accused of consenting to the stoning of Zachariah, even though they themselves did not do it. EXPOSITION ON THE APOCALYPSE 17.6, HOMILY 14.

EVERY CITY THAT SHEDS THE BLOOD OF THE SAINTS IS A HARLOT. ANDREW OF CAESAREA: From many examples we learn that descriptive names can be ascribed to cities because of their reputations. Ancient Babylon is named in this way and is called a “pleasant harlot, skilled in sorcery,” and ancient Jerusalem is named “you had a whore’s face,” and in the letter of Peter the older Rome is called “Babylon.” More recently, she who held power among the Persians is called “Babylon” and a “harlot,” as well as any other city that rejoices in murder and blood. And so, when the Evangelist saw one of these cities polluted with the blood of the saints, he was perplexed and learned about it from the angel, inasmuch as one who bears the power of the earthly kingdom at the end of time must suffer for its trespasses. And this is so whether one believes it to be the power of the Persians, or old Rome or new Rome, or whether the kingdom is taken generically as in one body. For we know that in each of these there are different sins and the shedding of innocent blood, sometimes more, sometimes less. Indeed, who could reckon the blood of the martyrs shed until Diocletian, or the torments of these at the hands of the Persians? Moreover, for those who read them, the histories relate the perfidies done secretly under Julian and those done in new Rome against the orthodox during the time of the Arians. COMMENTARY ON THE APOCALYPSE 17.6-7.

17:8a | The Beast Will Go to Perdition

THE UNGODLY DO NOT EXIST IN THE MEMORY OF GOD. OECUMENIUS: “The beast that you saw,” it says, “was, and is not, and is to ascend from the bottomless pit.” For the devil “was” before the foundation of the visible world, having been created by God for good works, even as were also the other holy angels. But he “is not” in respect to the events surrounding the consummation of the age which are shown to the Evangelist, in which he will go “into the fire prepared for him and his angels.” For it is certainly so that he is among them and not among them. Accordingly, since by his activity the antichrist will be manifested around the days of the end, it says that “he will ascend from the bottomless pit and go to perdition.” For through the antichrist the devil will experience an ascent and a kind of increase, since the antichrist will deceive humankind and persuade them to worship, as the many predictions above have indicated. Or you might interpret the phrase “he was and is not” in this way. Writing to the Philippians, the apostle says, “to all the saints in Christ Jesus who are at Philippi,” calling the saints those “who are” because they are in Christ and in the possession and memory of God. If, therefore, the saints are those “who are,” the wicked devil “is not” now, although he “was” before he acted arrogantly against God and fell from his rank. It is similar also with the ungodly. Although they appear to exist so far as their substance and essence are concerned, yet they do not exist in regard to the judgment and memory of God. And since this is the case, the book of Genesis gives no genealogy of those who descended from Cain, because they “were not” because of their ungodliness. Rather, it speaks of “perdition” to which he is destined to go, namely, to the just punishment of Gehenna against him. For in Matthew the Lord says that those condemned in it are destroyed: “Rather fear him who can destroy both soul and body in Gehenna.” COMMENTARY ON THE APOCALYPSE 17.6-9.

THE DEVIL ARISES AND PASSES AWAY. PRIMASIUS: The holy Scriptures teach that from the beginning of the world there has been the rise and the advance to the present time of two cities. Of these, one is of God and the other is of the devil, and in this passage [the city of the devil] is indicated by the beast as [representing] altogether the whole body of the wicked. And so it says that it was and is not, because in the passing away of generations that succeed one another, it is built up and supplemented. And, therefore, it follows that it is going to ascend from the abyss as well as go to destruction. For by the hidden yet just judgment of God, it is brought to its end, so that the psalm says, “Your judgments are like the great deep.” Or it claims that [the beast] will come forth from the hearts of the impious, of which the psalm speaks, “The deep calls forth the deep.” COMMENTARY ON THE APOCALYPSE 17.8.

THE WICKED ARE BORN OUT OF THE WICKED. CAESARIUS OF ARLES: We understand this to mean that an evil people is born out of an evil people. And so we can say the beast comes out of the beast and the abyss out of the abyss. And what does it mean that the beast comes out of the beast, unless an evil people is born out of an evil people? This is so because wicked children copy and replace their wicked parents, and while some are dying, others succeed to them. Therefore, those who from the beginning have always plotted against the church are never lacking, whether they be few or many, whether they be hidden or manifest. And although in this world we can never be separated from having some contact with them, let us beseech the mercy of God, that we might be so separated in our conduct that we do not go with them to an eternal punishment. Rather, when they hear, “Depart from me, you cursed, into the eternal fire,” may we be worthy to hear, “Come, blessed of my Father, inherit the kingdom.” EXPOSITION ON THE APOCALYPSE 17.8, HOMILY 14.

THE DEVIL “WAS” BUT “NO LONGER IS.” ANDREW OF CAESAREA: The beast is the devil who is always seeking someone to devour. He was killed by the cross of Christ, but, it is said, he will live again at the end, effecting the denial of salvation through the deceit of the antichrist in signs and wonders. In this way he “was” and was powerful before the cross, but he “no longer is” after the salvific sufferings, for he has become powerless and is deprived of his authority that he had over the nations on account of idolatry. And at the end he will come, in the way we have indicated, arising from the abyss or from wherever he was condemned and where the demons, thrown out by Christ, begged him not to send them, but rather into the swine. Or he will come out of the present life, which is figuratively called “abyss” because of the depth of sin that lives in it and that is blown about and agitated by the winds of passion. From this place the antichrist, having Satan in himself, will come for the destruction of men, going himself to perdition in the age to come. COMMENTARY ON THE APOCALYPSE 17.8.

WHEN THE LORD WAS CRUCIFIED, THE DEVIL WAS CAST OUT. BEDE: The devil ruled in the world at one time, but when the Lord was crucified, he was cast out. However, at the end of the world, when he has been released from the confinement of his prison, he will perish for eternity by the breath of the mouth of the Lord. Tyconius interprets the beast to be the entire body of the devil, which is supplemented by the course of generations that pass away and succeed themselves. And especially for this reason he shows the woman seated on the beast whom he had promised to show seated upon the many waters, that is, upon the people. EXPLANATION OF THE APOCALYPSE 17.8.

17:8b | Those on the Earth Will Marvel

THOSE WHO TRUSTED THE BEAST WILL MARVEL AT HIS FALL. OECUMENIUS: And, it says, “the dwellers on earth will marvel.” Not all dwellers, but those whose names are not in the Book of Life. And why will they marvel? Because the beast was and is not and will come and be destroyed. For those who trusted in him will be amazed at the great change that has come upon him. For desiring to be ruler of the world and manifesting himself in this way, he will not only be stripped of his power but he will also receive a fate corresponding to his depravity. COMMENTARY ON THE APOCALYPSE 17.6-9.

THOSE SEDUCED BY THE BEAST. PRIMASIUS: He is referring to those very same people from whose members the body destined to damnation is built up. And should the names make for some ambiguity, in his epistle [John] has spoken of the same thing in the singular: “As you have heard that antichrist is coming, so now there are many antichrists.” And shortly thereafter he says, “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.” Therefore, those whose names are not written in the Book of Life and who will still be living at the end of the world and who will experience the destruction of their own damnation, these will realize too late that he whom they had thought to be the Christ is not. And they will be amazed, for they had been deceived by the hidden seduction of the beast. Rather, when they have been most justly condemned, they [will realize that the Christ] is our Christ whom they will realize is indeed the judge. Therefore, since the foundation of the world, as “the Lord knows those who are his,” so he has also promised that he would say to them, “Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” And so also, those who are not his, he has not written in the Book of Life from the foundation of the world. But as those unknown to him and foreknown from afar he will condemn to the punishment of that eternal fire “which is prepared for the devil and his angels.” “For the Lord is high and regards the lowly, but the haughty he knows from afar,” and so he says, “I never knew you; depart from me, you evildoers.” COMMENTARY ON THE APOCALYPSE 17.8.

THOSE UNTUTORED IN THE PROPHECIES OF CHRIST. ANDREW OF CAESAREA: On account of the false miracles, those whose names are not written in the book of those who live forever and who have not been sufficiently taught in the prophecies of Christ concerning him will be astonished at his coming and wonder how he had regained his ancient power. COMMENTARY ON THE APOCALYPSE 17.8.

17:9 | “This Calls for Wisdom”

THE DEVIL’S REEMERGENCE WILL DEMAND WISDOM. OECUMENIUS: “This calls for a mind with wisdom,” it says. Here is a mind made crafty and cunning, it says. Let it understand the riddle how “he was and is not and will ascend from the bottomless pit.” For even though he is passing from being into nonbeing, his re-emergence from the bottomless pit seems to indicate the opposite, only it is not so if one understands according to the words here stated. … “The seven heads are seven mountains,” it says, “on which the woman is seated.” From this it is clearly evident that the passage refers to Rome, for it and no other city is reported to be on seven hills. COMMENTARY ON THE APOCALYPSE 17.9-14.

THE SEVEN HEADS OR MOUNTAINS. ANDREW OF CAESAREA: Since what is to be interpreted is spiritual, there is need, it says, for a spiritual wisdom, not a worldly wisdom to understand what is being said. … We believe that the seven heads and the seven mountains are to be interpreted as seven places that excel the rest in excellence and worldly power. In these places we recognize that at various times the kingdom of the world is established, such as at first the rule of the Assyrians in Nineveh. Second, in Ecbatana there was the power of the Medians who from the time of Arbakes seized power from the Assyrians whose king, Sardanapal, Arbakes is said to have destroyed. After these there was the power of the Chaldeans in Babylon, whose king was Nebuchanezzar. Then after their fall the rule of the Persians in Susa was initiated by Cyrus. And after the destruction of this kingdom by Alexander, there was the rule of the Macedonians. After these there was in old Rome the power of the Romans that was sovereign under Augustus Caesar and its recent emperors and consuls and was possessed by wicked men until Constantine. After the fall of these, the royal powers of emperors favorable to Christ were transferred to new Rome. COMMENTARY ON THE APOCALYPSE 17.9.

17:10 | Seven Kings

THE SEVEN KINGS ARE THE TIMES FROM ADAM. HIPPOLYTUS: The times are noted from the foundation of the world and are reckoned from Adam. … For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and he suffered in the thirty-third year. And it is necessary that six thousand years be accomplished, in order that the sabbath may come, the rest, the holy day “on which God rested from all his works.” For the sabbath is the type and emblem of the future kingdom of the saints, when they “shall reign with Christ,” when he comes from heaven, as John says in the Apocalypse: “For a day with the Lord is as a thousand years.” Since, then, in six days God made all things, it follows that six thousand years must be fulfilled. And they are not yet fulfilled, as John says, “five are fallen; one is,” that is, the sixth; “the other is not yet come.” In mentioning the “other,” moreover, he specifies the seventh, in which there is rest. COMMENTARY ON DANIEL 2.4-5.

THE CAESARS FROM GALBA TO NERVA. VICTORINUS OF PETOVIUM: This must be understood in terms of the time when the Apocalypse was written, for Domitian was Caesar at that time. However, before him there was Titus, his brother, and Vespasian, their father, also Otho, Vitellius and Galba. These are the five who have fallen. “One is,” it says. This is Domitian, in whose reign the Apocalypse was written. “The other has not yet come.” This refers to Nerva, who “when he comes, he must remain only a little while,” for he did not complete even two years [as Caesar]. COMMENTARY ON THE APOCALYPSE 17.2.

THE SEVEN KINGS ARE SEVEN PERSECUTING EMPERORS. OECUMENIUS: It is appropriate that he recognizes kings in the heads, for the kings exercise the fullness of Roman hegemony. However, why, when so many kings have ruled for Rome, did he mention only seven heads on the beast? He mentions these seven only, since they especially have represented the beast, that is, the devil and have caused it to raise its head against the Christians by initiating persecutions against the church. Of these the first was Nero, the second was Domitian, then Trajan, after him Severus, Decius, Valerian and Diocletian. Of those who ruled Rome, these constantly persecuted the church, as Eusebius reports in his Chronicle. He says that five of these seven have fallen by death—Nero, Domitian, Trajan, Severus, Decius—while one is, namely, Valerian. “The other has not yet come, and when he comes he must remain only a little while.” He identifies the “other” as Diocletian, after whom the government seated in Rome ceased and was transferred to the city named for pious Constantine when Constantine moved the seat of government there. All these things were with great accuracy announced to the Evangelist, especially the information about Diocletian that “when he comes he must remain only a little while.” By “remain” he means the persecution directed against the Christians. For although he reigned for twenty years, he instigated his persecution in the final two years and then forfeited his imperial power. COMMENTARY ON THE APOCALYPSE 17.9-14.

LEADERS, KINGS AND SUBJECTS. PRIMASIUS: As we have said frequently, in each member of a species the whole genus is indicated. Hence when we indicate what the whole beast is, there are the seven heads, and again the heads are called seven mountains and seven kings. That is to say, they are the entire reality of wicked people, which consists in the leaders as well as in kings and their subjects. It is called by the various names on account of the different actions by which it either exercises force or deceives by fraud. For whenever it creeps with smooth movements, it seizes people by the delights of sensual things. As we read in the Scripture, “Death has entered through our windows.” And I think that this can rightly be understood to refer to our fivefold senses: sight, hearing, smell, touch and taste. And for that reason, the Lord said to the Samaritan woman, “You have had five husbands, and he whom you now have is not your husband.” What there is called “husbands,” understand here as the “kings,” by whose governance, as we know, the basic realities of human life are guided and administered. And the beasts appear to have these things in common with us. And what is said there, “And he whom you now have is not your husband,” namely, that she was not living with a legitimate husband, that is, [she was living with] error, here is expressed in this way, “Five have fallen, one remains.” And when it says, “Another has not yet come,” he means that there remains outstanding another part of that same evil body that will succeed the generation that is passing away, and … it will similarly possess the same malignant spirit that we have noted consists in a sevenfold form. For it says that five have fallen, and that one still is, and that another is yet to come, and that makes seven in all. COMMENTARY ON THE APOCALYPSE 17.9.

THOSE WHO RULED FIRST IN THE SEVEN SUCCESSIVE KINGDOMS. ANDREW OF CAESAREA: We think that the seven kings display the same idea [as the seven mountains], for the change of peoples in no way damages the identity of the notion, even though there the seven heads are shown in the form of a woman and the seven mountains in a neutral way. Here he showed seven kings. For often in the Scripture male names indifferently are given in the place of female names, and vice versa. For example, “Ephraim is a heifer made mad,” or again, “Ephraim is a dove having no heart.” According to the theologian, “There are three who witness to Christ, the blood and the water and the Spirit,” and according to Solomon, “There are three, the goat and the rooster and a king who is speaking publicly.” Therefore, through the seven heads he shows the cities after the manner of a woman, and through the seven mountains he depicts in neutral form seven majestic powers that at various times rise up over the rest of the earth, not by any geographical placement among the nations but because of their position of glory. And, as we said, we have interpreted the kings to be either those places made glorious by their royal prominence, or those kings who have ruled first in each of the aforementioned kingdoms, by periphrasis each standing for the entire kingdom—so, Nines for Assyria, Arbakes for Media, Nebuchanezzar for the Babylon, Cyrus for Persia, Alexander for Macedonia, Romulus for old Rome and Constantine for new Rome. COMMENTARY ON THE APOCALYPSE 17.10.

A SHORT PERIOD OF AFFLICTION. BEDE: It says that the heads of the beast are kings of the world. For because of the swelling of their pride, they are compared with high mountains on which wanton ungodliness rests, so that they oppress by force and deceive by fraud. … Since the number seven indicates the full [duration] of earthly dominion, whose final period, that of the kingdom of the antichrist, has not yet come; it accordingly indicates that five have passed away, the sixth now exists, and the seventh is yet to come. “When he comes, he must remain only a little while.” Since the Lord considers us, both the proud and the weak, it says that those days that he will inflict on us and that will be especially evil will be made short for mercy’s sake. [This will be] so that he might terrify their arrogance by the adversities of that time yet might revive their weakness because of its brevity. EXPLANATION OF THE APOCALYPSE 17.10.

17:11 | The Beast Goes to Perdition

A RESURRECTED NERO WILL COME FROM THE EAST. VICTORINUS OF PETOVIUM: [The beast belongs to the seven], for before the reign of these kings, Nero reigned. “But it is an eighth,” since it will soon come and is reckoned to the eighth place. And since with him the consummation will occur, it adds, “and it goes to perdition.” For “ten kings have received royal power.” When [Nero] moves from the east, these will be sent by the city of Rome with their armies. He calls these “ten horns” and “ten diadems.” And Daniel also reveals this: “three of the first will be rooted up,” that is, three of these chieftains will be killed by the antichrist. And the remaining seven will give him “glory and honor and kingdom and power.” Concerning these it says, “these will hate the harlot,” speaking here of the city, “and they will devour her flesh with fire.” COMMENTARY ON THE APOCALYPSE 17.2.

THE GUIDING POWER OF ALL PERSECUTORS. OECUMENIUS: He has ranked the devil first and last as a persecutor and one of like mind with the seven. For how would this one not be ranked with the seven, when he in fact had been their guiding power? COMMENTARY ON THE APOCALYPSE 17.9-14.

THE EIGHTH SHARES EVIL WITH THE SEVEN KINGS. PRIMASIUS: Lest we should think him of a different kind, it adds that the one whom it calls the eighth is from the seven and goes to perdition. In this way it shows that he is of the same evil genus, and by going beyond the number seven, it indicates that he is even a worse hypocrite. As the Lord was speaking of one unclean spirit and mentions seven, he suddenly adds, “And he brings with him seven other spirits more evil than himself.” So in this passage, beginning with seven it indicates the other seven in one of the same genus, that is, in the eighth. Therefore, it says that he is from the seven and goes to perdition, in order to show that he merits the same punishment due to his singular genus. COMMENTARY ON THE APOCALYPSE 17.11.

THE ANTICHRIST ARISES FROM ONE OF THE SEVEN KINGDOMS. ANDREW OF CAESAREA: The “beast” is the antichrist. He is the “eighth” because he arises after the seven kingdoms for the deception and devastation of the earth. He is “from the seven” because he arises from one of these. For he will not come forth from a nation other than those mentioned before, but as a king of the Romans for the defeat and destruction of those who believed in him. And after this he will go into the destruction of Gehenna. COMMENTARY ON THE APOCALYPSE 17.11.

17:12 | The Ten Horns Are Ten Kings

THE REIGN OF THE TEN KINGS. OECUMENIUS: The all-wise prophet, Daniel, remarked concerning these ten kings or horns that they would arise in the last times out of the Roman rule. And the antichrist will rise up in the middle of them. And for this reason it says that “they have not yet received royal power, but they are to receive authority as kings.” It rightly says “as kings” because of the rapid demise and fleeting nature of their reign. Then it continues, “they receive it for one hour, together with the beast.” Here it calls the antichrist “beast” as it had also in earlier passages, saying, “I saw another beast coming up from the earth, and it had two horns like a lamb.” That they rule for one hour signifies either the short duration of their rule, or it is a figure of speech indicating by one hour one year. COMMENTARY ON THE APOCALYPSE 17.9-14.

THE ARROGANCE OF EARTHLY KINGDOMS. PRIMASIUS: He is speaking again of every kingdom of the world, which just above he indicated in the kings and their subjects. “The kings receive power with the beast for one hour.” Here the hour is to be interpreted as referring to the time from the passion of the Lord, as the apostolic voice says, “It is the last hour.” Therefore, until all the future is fulfilled, it says that they have not yet received the kingdom. For although they indeed now rule over many, yet the insane power of that arrogance will be more intense when it also deceives many by signs. COMMENTARY ON THE APOCALYPSE 17.12.

THE KINGS WILL SUBMIT TO THE ANTICHRIST. ANDREW OF CAESAREA: Daniel also saw these ten horns that precede the antichrist. After rooting out three of them, the accursed one will subdue the others. The “one hour” indicates either the brevity of time or the one hour of the year, or by way of figure of speech, clearly meaning a three-month period, after which they will submit themselves to the antichrist as to their leader. COMMENTARY ON THE APOCALYPSE 17.12.

THE PERSECUTION OF THE CHURCH. BEDE: In persecuting the church, the kingdoms of the world have not yet fully demonstrated their power. For although now they indeed rule over most, nevertheless the power of their insane boasting will be the more acute when they will deceive most through signs. Some interpret this to mean that when the last persecution draws near, there will be ten kings who divide the world among themselves, according to the prophecy of Daniel, who said concerning the fourth beast: “It had ten horns, and behold, there came up among them another horn, a little one, before which three of the first horns were plucked up.” [These interpreters further say] that the antichrist would arise from Babylon and would overcome the kings of Egypt, Africa and Ethiopia, and that when these had been killed, seven other kings would submit their necks to the conqueror. However, others say that the antichrist is placed as the number eleven, as an indication of his collusion. For they think that eleven is a departure from the number ten, which is perfect. [They receive power] “as kings,” for those who oppose the kingdom of Christ rule as though in a dream. EXPLANATION OF THE APOCALYPSE 17.12.

17:13-14 | They Give Power to the Beast

CHRIST WILL HAND THE EVIL KINGS OVER FOR DEATH. OECUMENIUS: Although these future ten kings have no agreement among themselves, yet they are of one mind in this, that they give their power and authority to the beast, that is, to the antichrist. For they will be defeated by him, and he alone will finally rule over all things. Although they will be defeated against their will, it is said nonetheless that they have one mind, since the ten suffer the same experience of defeat and ruin. It is as though he had said, “The ten agreed and consented to be defeated by the antichrist.” “These will make war on the Lamb,” it says. For before they are wholly destroyed by the antichrist, these kings, about whom the passage is speaking, will persecute the church. However, Christ will triumph, for he will hand these evil men over to the yet more evil antichrist for death. And Christ will triumph in another way also, since his servants struggle unto death for their faith in him. For it says, “they are called and chosen and faithful,” that is, the servants of Christ. COMMENTARY ON THE APOCALYPSE 17.9-14.

CHRIST WILL TRIUMPH IN HIS FOLLOWERS. PRIMASIUS: It now says clearly that that power that they had received with the beast they will hand over to the beast, that is, to that head that seemed to have died and to have come to life again. For by a common consent and will they will give to him every worship of their desire and effort and exhibit their servitude. … Although it is describing the power of this adversarial body, it now rightly foretells the victory of the Lamb. And to indicate that he will triumph in his followers, it adds, “And those with him, the elect, the faithful and the called.” And with good reason does it mention the elect first, for the Lord said, “Many are called, but few are chosen.” COMMENTARY ON THE APOCALYPSE 17.13-14.

PARTICIPATING IN CHRIST’S RULE. ANDREW OF CAESAREA: Indeed! For “no one can serve two masters.” And so those who conspire together with an evil agreement and ally themselves with the antichrist will oppose themselves to Christ. However, the Lamb of God who was slain for us will conquer them. For he was not deprived of his kingdom and lordship over all things when he became man, so that he might acquire even his elect as participants in his own rule. COMMENTARY ON THE APOCALYPSE 17.13-14.

17:15-18 | Until the Words of God Are Fulfilled

ROME MAY BE RAVAGED. OECUMENIUS: It says that the waters on which the harlot sits are the peoples and nations, clearly those over which the city exercises its rule. But how will these kings lay waste to Rome, for we see that the Revelation depicts it so? Perhaps it will be the object of warfare among the kings, as a queen who is both strong and populous and the recipient of tribute. Thus, in the war for it, it will be necessary that it, lying open as the prize of victory, suffer terribly at the hands of all, being ravaged by fire and made desolate. “For God has put it into their hearts to carry out his purpose.” Through God’s allowance of these things, those who oppose it and desire to capture it follow along. And he causes them to be of one mind and to give their royal power to the beast, just as they agreed to be handed over to the antichrist as subjects, as we explained above. “Until the words of God shall be fulfilled.” They will become subject to the beast, it says, until the punishment of the antichrist overtakes him and all the words spoken by God through the prophets against him receive their fulfillment. And wishing to indicate even more clearly what will befall the city, the passage continues, “The woman is the great city which has dominion over all.” COMMENTARY ON THE APOCALYPSE 17.15-18.

THE DEVIL IS AN INSTRUMENT OF GOD’S VENGEANCE. ANDREW OF CAESAREA: Since the angel explained these things clearly, a more detailed explanation of them is superfluous. It is remarkable to me how the devil is both enemy and avenger. For he will work through the ten horns, who are guided by him, to oppose that lover of good and virtue, Christ our God, and to lay waste that populous city that has abandoned the divine laws and become servant to his pleasures, and like a bloodthirsty beast they will glut themselves on its blood. He will regard its conflagration as an occasion for rejoicing and the mutilation of human flesh as proper food, and he who always rejoices in duplicity will grant harmony to those ten apostate horns. That which continues makes very clear that the woman who was seen is the great city that exercises power over the kings of the earth, and the sufferings of that power that is ruling during those times is prophesied. From these trials the beneficent God will redeem us and enlist us in the heavenly city, namely, in the Jerusalem above. In this city “he will be everything to everyone,” as the apostle says, “when he shall destroy every rule,” clearly every apostate rule, “and every authority and power.” In addition, he will recline with and serve those who have served him here faithfully and wisely, that is, he will give them the enjoyment of the eternal blessings that have been “prepared from the foundation of the world.” Of this bliss may also we be found worthy in Christ, the Savior and Redeemer of our souls, with whom be glory and power to the Father, together with the Holy Spirit forever and ever. Amen. COMMENTARY ON THE APOCALYPSE 17.15-18.

IN THE EUCHARISTIC CHALICE THE NATIONS ARE UNITED TO CHRIST. CYPRIAN: Christ, who teaches and shows that the people of the Gentiles were coming into that place that the Jews had lost and that we were arriving afterward through the merit of faith, made wine from water, that is, he showed that the people of the Gentiles rather would resort together and come to the nuptials of Christ and of his church when the Jews were leaving. For the divine Scripture declares in the Apocalypse that the waters signify the peoples, saying, “The waters that you saw on which that harlot sits are peoples and crowds and nations of the heathen and tongues.” We perceive that this is actually also contained in the sacrament of the chalice. For because Christ, who bore our sins, also bore us all, we see that people are signified in the water, but in the wine the blood of Christ is shown. But when water is mixed with wine in the chalice, the people are united to Christ, and the multitude of the believers is bound and joined to him in whom they believe. This association and mingling of water and wine are so mixed in the chalice of the Lord that the mixture cannot mutually be separated. Whence nothing can separate the church, that is, the multitude established faithfully and firmly in the church, persevering in that which it has believed, from Christ as long as it clings and remains in undivided love. But thus, in the consecrating of the chalice of the Lord, water alone cannot be offered, nor can wine alone. For if anyone offers wine alone, the blood of Christ begins to be without us. If, in truth, the water is alone, the people begin to be without Christ. But when both are mixed and, in the union, are joined to each other and mingled together, then the spiritual and heavenly sacrament is completed. LETTER 63.12-13.

ARROGANT AND DISSOLUTE PERSONS. CAESARIUS OF ARLES: The harlot is the life of luxury that is lived by plunder and pleasures. It says that they would hate the harlot, for dissolute persons who are also proud, lustful and arrogant not only persecute the saints, but they also hold themselves in hatred. And in another way do those hate themselves in whom the word of Scripture is fulfilled, “Those who love iniquity hate their own soul.” “And they will make her desolate and naked.” Through the wrath of God and his just judgment by which they are abandoned by him, they themselves will make the world a desert, since they have been given over to it and use it unrighteously. “And they will devour her flesh.” This is so, because as the apostle says, “They will bite and eat one another.” EXPOSITION ON THE APOCALYPSE 17.16, HOMILY 15.

IN THE HEARTS OF THE IMPIOUS. PRIMASIUS: What the apostle said, “God gave them up to a base mind to do what they ought not,” that is also now said. For God has placed in their hearts to do that which is pleasing to him. Righteousness is pleasing to God, through which we know that retribution is visited upon the impious. Moreover, [it is according to God’s will] that they who have given their kingdom to the beast pay their just penalties with the beast, until the words of God be fulfilled, which, to be sure, consist of justice and mercy. For “all the paths of the Lord are mercy and truth.” COMMENTARY ON THE APOCALYPSE 17.17.

THE WOMAN SHARES FULLY IN CORRUPTION. PRIMASIUS: This woman is the very one who was given over to the corruptions of flesh and blood and who had prospered through the power of the earthly kingdom. And since she consists of those very kings over whom she is said to reign according to her habit, [the text] has divided the very same one into parts, as though separating a genus into its species, so that the words of the Lord will be fulfilled in the woman, in the city, in the kings, on the kings and on [the woman], when he redeems his own by his mercy and by his justice condemns the insolent. COMMENTARY ON THE APOCALYPSE 17.18.

THE GODLESSNESS OF THE WICKED. BEDE: Later, when the seer is commanded to behold the wife of the Lamb, he sees the holy city coming down from heaven, and he says concerning her, “The kings of the earth carried their glory into her.” For in the world there are two cities, one that arises from the abyss and the other that comes down from heaven. And so now he compares the same ungodliness, which he had described in the form of a harlot made naked and burned up, with the ruins of a deserted city. EXPLANATION OF THE APOCALYPSE 17.18.