ACC ~ Revelation 5 v6 - 14

OVERVIEW:

In the Lamb the church beholds the Son of God in his humanity, through which he became the expiation of the whole world (ORIGEN). Although he appears still bearing the trophies of his death (OECUMENIUS), the Lamb stands in the midst of power and the greatness of deity (APRINGIUS). He appears “as though slain,” because he trampled death and despoiled hades of all the souls held in it (APRINGIUS, OECUMENIUS). He appears with the symbols of power and of the seven virtues of the Holy Spirit by whom Christ reigns throughout the world in his church (TYCONIUS, APRINGIUS, OECUMENIUS). The Lamb also represents the church, for through her martyrs and through her sacrifice of worldly passions the Lamb is said to be slain (TYCONIUS, CAESARIUS OF ARLES).

Through the economy of the incarnate Word, God is regaining sovereignty over the earth, even as he has sovereignty in heaven (IRENAEUS, APRINGIUS). Receiving power over all things, the Lamb invests humanity with light from the Father and brings it to immortality (IRENAEUS). Likewise, by his death the testament of Moses which was sealed is now unsealed, revealing that Christ has received as his own possession the human race (VICTORINUS). Through his resurrection Christ has made known the mystery of the Trinity that had been hidden from the ages (APRINGIUS), and he has given to his church that same authority that he received from the Father (PRIMASIUS).

Beholding now the Savior of the world, the faithful render to him a harmonious and melodious doxology (ANDREW OF CAESAREA) through their prayers, their public confession, their intercessions, their virtues, and their good deeds (ORIGEN, PRIMASIUS, ANDREW OF CAESAREA). For as the women carried spices to the tomb of Christ, we bear spices and send forth incense when we show to our neighbor the light of a pure life and give to Christ bodies prepared for a martyr’s death (BEDE). The praise of the church is a “new song.”

Through his life, death and resurrection Christ has fulfilled the Old Testament through the New and leads humankind into the newness of life (VICTORINUS, PRIMASIUS). And so, freed from the antiquity of the letter, every nation and tongue sing the new song of the Spirit, for they have become kings by ruling their passions and priests by offering themselves as a living and holy sacrifice to God (OECUMENIUS, ANDREW OF CAESAREA). This doxology of the faithful is the worship of the whole church, of angels and of men, together with her martyrs (CAESARIUS OF ARLES, ANDREW OF CAESAREA). And to this praise is added that of all existing things, who glorify God in words proper to their own natures (ANDREW OF CAESAREA).

5:6 | A Lamb As Though Slain

THE HUMANITY OF CHRIST IS THE EXPIATION OF THE WORLD. ORIGEN: 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.

WHEN THE CHURCH MORTIFIES ITSELF, THE LAMB IS SLAIN. TYCONIUS: 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.

THE LAMB IS SLAIN IN THE MARTYRS OF THE CHURCH. 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.

THE LIVING CHRIST GOVERNS WITH GREAT POWER. 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.

CHRIST STILL BEARS THE TROPHIES OF HIS DEATH. OECUMENIUS: He has called the Lord a “lamb,” because of his innocence in providing what we need. For just as every year the lamb provides by giving of its wool, so also the Lord “opens his hand and satisfies the desire of every living thing.” And so, prophecy speaks of him in this way, through Isaiah: “As a lamb that is led to the slaughter, and like a sheep that before its shearer is dumb”; and also through Jeremiah: “I was like an innocent lamb led to the slaughter, and I did not know.” But the lamb [in the vision] had not been slain, but it was “as though it had been slain.” For Christ returned to life, having trampled death and having despoiled hades of all the souls held by it. And so the death of Christ was not a death of inviolate surety; it was as a death cut short by the resurrection. And even after the resurrection the Lord had carried about the trophies of death—the imprint of the nails, his life-giving body made red by his blood, as Isaiah says in front of the holy angels: “Why is your robe red and your garments like his who treads in a full wine press?”—for this reason he was seen in the vision “as though slain.” The seven horns witness to his great power, since the number seven, being perfect, indicates a great amount, as we noted above. And certainly the horns are symbolic of power, as the prophet says, “And all the horns of the sinners I will cut off, and the horn of the righteous will be exalted,” and as Habakkuk says, “His horns are in his hands.” And to be sure, Isaiah has interpreted for us the “seven eyes, which are the seven spirits of God sent into all the earth,” saying, “And there will rest upon him the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety. The spirit of the fear of God will delight him.” COMMENTARY ON THE APOCALYPSE 5.1-7.

5:7 | The Lamb Took the Scroll

THE INCARNATE WORD BRINGS ALL THINGS TO COMPLETION. 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.

THE PASSION OF CHRIST UNCOVERS THE FACE OF MOSES. VICTORINUS OF PETOVIUM: Therefore, he opens and unseals the testament, which he had sealed. And Moses the lawgiver knew that it was necessary for [the testament] to be sealed and hidden until the coming of his passion, and so [he] covered his face and in that way spoke to the people, revealing that the words of preaching were veiled until the time of Christ’s coming. For when he had read this law to the people, he took wool soaked in calf’s blood and water and sprinkled all the people, saying, “This is the blood of the testament, concerning which the Lord had commanded you.” Therefore, the diligent person ought to be attentive to the fact that the totality of preaching comes together into a unity. For it was not sufficient that it was called “law,” since it was also called a “testament.” For no law is called a testament, nor is anything called a testament, except that which is made by one who is about to die. And whatever is within the testament is sealed until the day of the death of the testator. And therefore rightly it is unsealed by the Lamb slain who, as a lion, destroyed death and fulfilled that which had been foretold of him, and had freed man, that is, flesh, from death, and had received as a possession the property of him who was dying, namely, of the human race. For as through one body all people had come into the debt of death, so through one body all who believe might rise to eternal life. Now the face of Moses is uncovered; now it is revealed, and therefore the apocalypse is called a “revelation”; now his book is unsealed; now the sacrifices of the victims are understood; now the offerings and the duties of the Anointed, the building of the temple and the prophecies are clearly understood. COMMENTARY ON THE APOCALYPSE 5.2.

CHRIST REVEALED THE MYSTERY OF THE TRINITY. 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.

CHRIST IS ALSO THE RIGHT HAND OF GOD. PRIMASIUS: 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.

5:8 | The Creatures and the Elders Fell Down

PRAYERS FROM A PURE CONSCIENCE. ORIGEN: 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.

THE FLESH OF CHRIST. VICTORINUS OF PETOVIUM: The harp, whose strings are stretched out upon wood, signifies the body of Christ, that is, the flesh of Christ bound to his passion. The bowls represent the confession [of faith] and the extension of the new priesthood. COMMENTARY ON THE APOCALYPSE 5.3.

WHEN WE CRUCIFY OUR PASSIONS. PRIMASIUS: 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 well-being 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.

THE SACRIFICE OF THE FAITHFUL. ANDREW 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.

THE CHURCH RENDERS THANKSGIVING. BEDE: When the Lord in his passion demonstrated that the proclamation of both Testaments was fulfilled in himself, the church renders thanksgiving and gives herself up to sufferings in order that, as the apostle says, she might fill up that “which is lacking of the sufferings of Christ in its flesh.” For the harps represent bodies made ready to die, since the strings are stretched tight on wood. And by the bowls are designated hearts wide open by the breadth of charity. EXPLANATION OF THE APOCALYPSE 5.8.

WE BEAR SPICE TO CHRIST’S TOMB. 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.

5:9-10 | They Sang a New Song

THE CHRISTIAN CONFESSION OF FAITH. VICTORINUS OF PETOVIUM: “The twenty-four elders and the four animals had harps and bowls and were singing a new song.” The preaching of the Old Testament joined with the New reveals the Christian people singing a new song, that is, the proclaiming of their public confession. It is new that the Son of God became man; it is new that he was given over into death by men; it is new that he rose again on the third day; it is new that he ascended in the body into heaven; it is new that he gives the forgiveness of sins to men; it is new that men are sealed with the Holy Spirit; it is new that they receive the priestly service of supplication and await a kingdom of such immense promises. COMMENTARY ON THE APOCALYPSE 5.3.

CHRIST HAS GIVEN TO THE CHURCH THE NEW SONG. PRIMASIUS: 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.

WE HAVE BEEN MADE KINGS AND PRIESTS. OECUMENIUS: “And they sang a new song.” It was new because it was sung to that God who had become flesh, for this song had formerly never been offered, until the incarnation. And what was the song? “You are worthy,” it says, you who were slain for us and who by your blood did acquire an inheritance from the many nations under heaven, to grant this salvation to humanity. And with very good reason he said “from tribe and tongue and people and nation.” For while he did not gain all nations—for many have died in unbelief—yet he acquired from every nation those worthy of salvation. And the prophet said something similar: “Arise, O God, judge the earth; for you will inherit [some] from among all the nations,” not to be sure, “all the nations.” And he made “them kings and priests for our God, and they will reign upon earth.” In addition to the faithful servants of Christ who are kings and leaders of the churches, perhaps you will also be able to understand the “kings” in this passage as those who have ruled their passions and have not been ruled by them, and the “priests” as those who have offered their own bodies as “living sacrifice, holy and pleasing to God,” as the Scripture says. COMMENTARY ON THE APOCALYPSE 5:8-12.

WE SING THROUGH THE SPIRIT. ANDREW 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.

5:11-13 | Wisdom and Honor and Praise

THE LAMB SLAIN IS CHRIST’S HUMANITY. 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.

GOD RECEIVES PRAISE FROM EVERY EXISTING THING. ANDREW 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.

5:14 | The Elders Worshiped

ANGELS AND MEN FORM ONE CHURCH. ANDREW 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.