ACC ~ Revelation 6 v12 - 17

OVERVIEW:

The death and resurrection of Christ cast the conqueror of humankind down from his throne, and by the ascension of Christ humankind received the way back from death to life. With the opening of the sixth seal the signs that occurred at the time of the crucifixion were seen (OECUMENIUS). These signs also portray the persecutions that shall come upon the church before the arrival of the antichrist (TYCONIUS, ANDREW OF CAESAREA). At that time, the power of Christ will be hidden and the truth of doctrine will be obscured (TYCONIUS). The tribulation and persecution will be as never before (ANDREW OF CAESAREA), and the church will shed her blood more than is usual (BEDE). Even those who seemed excellent and strong will fall away from the church as though they were unripened fruit shaken from a tree (TYCONIUS). Similarly, those who have not experienced the heat of temptation or received the necessary grace will be felled by the wind of the devil (ANDREW OF CAESAREA). At that time, the church will hide herself through a spirit of discretion and avoid persecution through caution (TYCONIUS). The heavenly powers, who could not bear to witness the abuse directed against Jesus (OECUMENIUS), will also grieve for those who fall from faith (ANDREW OF CAESAREA).

During this great conflict at the time of the antichrist, the good will flee, including those who hold office in the church and power in the world (TYCONIUS, ANDREW OF CAESAREA). Those who are evil, however, will by the perversity of their minds become even worse (TYCONIUS). Nonetheless, the arrogant demons and those foolish in their vanity will be overcome. The sinful demons who tyrannized humankind through deceit will seek to hide themselves from the punishment of Christ that is coming upon them (OECUMENIUS). Also those on earth will hide themselves who were rich on earth but poor in heaven and whose faith was as wood and stubble ready for burning (ANDREW OF CAESAREA). However, the saints will find refuge and protection within the church (CAESARIUS OF ARLES) where by example and counsel, by exhortation and prayer, the weaker will find strength in those who are strong. Therefore, when Christ comes, he should find his church not worthy of condemnation but steadfast in faith through the intercession of the saints and the mercy of God (BEDE).

6:12 | The Lamb Opened the Sixth Seal

A LIVING WAY. OECUMENIUS: The loosing of the sixth seal effects the completion of our salvation. It dissolves death and brings back life. It dethrones humanity’s conqueror and is openly triumphant in accordance with that which is written: “The Only Begotten ascended on high and led captivity captive and received gifts among men.” And what is this loosing of the sixth seal? It is the cross and death of the Lord. The resurrection and the ascension follow after these, and for these every spiritual and physical creature has prayed, for they “renew for us a new and living way,” that is, the way back from death to life through the curtain of his flesh. And he accomplished this good work, not only for the living but also for those who have gone before. For the Lord “went and preached to the disobedient in hades,” as the divine apostle Peter says, and he also saved those there who believe, as Cyril thought. COMMENTARY ON THE APOCALYPSE 6.12-17.

6:12 | Earthquake, Darkness and Blood

THE POWER OF CHRIST WILL BE HIDDEN. TYCONIUS: In the sixth seal we recognize the sixth age of the world. Toward the conclusion of this age the last persecution will come, and it says that the vehement shock of this persecution will shake the whole world like an earthquake. The sun and the moon are Christ and the church. The sun is said to become black, because many will be terrified at the last persecution and will deny them. It says, “Even if our gospel is veiled, it is veiled to those who are perishing, for the god of this world has blinded the minds of the unbelievers, so that the brightness of the gospel of the glory of Christ, who is the image of God, might not shine.” And therefore it says, “so that even the elect, if possible, are led into error.” In this manner is the sun said to become black, when the power of Christ is hidden, or doctrine is obscured for a time, or defense is delayed when the impious are allowed to attack the saints. And therefore the prophet says, “Shall you leave this unnoticed, that the impious swallows the righteous?” And indeed of Christ himself we read, “Behold, this child is set for the fall and resurrection of many, and for a sign that is spoken against.” In him some make progress; others, turning away from him, incur ruin. “The moon turned to blood.” It is usually foretold that the church will shed more blood for Christ when the great outbreak of persecutions occurs. Therefore, this speaks of her own blood, not the blood of another as was the case with the red horse, which was described as red with another’s blood. COMMENTARY ON THE APOCALYPSE 6.12.

THE SIGNS OF JUDGMENT. OECUMENIUS: The vision clearly depicts for us the signs that occurred at the time of the crucifixion: the earthquake and the turmoil of the earth, the darkness of the sun and the transformation of the full moon into blood. And with complete accuracy did he add the word full to the moon. For the moon was fully visible, not merely partially visible on the day of the crucifixion and so greeted the passion in its fullness. … And, indeed, the prophet Joel foretold that these things were to happen, “The sun shall turn to darkness, and the moon to blood, before the great and manifest day of the Lord comes.” The stars falling from heaven was perhaps a physical occurrence, but if not, the passage indicates that all lights from heaven ceased and everything became darkened. COMMENTARY ON THE APOCALYPSE 6.12-17.

THE TRIBULATIONS WILL BE BEYOND ANY EXPERIENCE. ANDREW OF CAESAREA: We think that this passage presents a transition from the times of the persecutions to the time before the arrival of the false Christ. For it has been prophesied that at that time there would be such tribulations, such as we know have never happened before. Indeed, throughout the Scriptures “earthquake” often signifies the change of things. The phrase “once again I will shake” signifies “the removal of what is shaken,” as the apostle says. And in the Old Testament it is said concerning the crossing of the Israelites from Egypt, “the earth quaked, the heavens poured.” The blackness of the sun and the dark, bloody appearance of the moon signify the darkness that will come upon those overtaken by the wrath of God, as Cyril often remarked. COMMENTARY ON THE APOCALYPSE 6.12-13.

THE CHURCH WILL SHED MUCH BLOOD. BEDE: The church will shed her blood more than is usual. It says “full” moon, because the final earthquake will be in all the earth, while beforehand, as the Scripture says, there will be earthquakes in many places. EXPLANATION OF THE APOCALYPSE 6.12.

6:13 | The Stars Fell to Earth

EVEN THE MIGHTY FALL. TYCONIUS: The stars signify those in the church who for a time seem, according to human opinion, to stand out from the number of the elect, but who, when the fury of a sharp persecution comes near, are said to fall from their high status as though from heaven. The Lord foretold this in the Gospel, saying, “For then there will be tribulation such as has never been or shall be. And unless those days had been shortened, no flesh would have been saved. But for the sake of the elect, those days will be shortened.” The tree represents the church, and the sour fruit, which another translation calls “unripened,” represents people. The winds are the turbulent turmoil of persecution by which people are shaken and fall from the church. And it is proper that they are compared with the unripened fruit of the fig tree. For they are either unfaithful and, “twisted like a deceitful bow,” prefer this to the faith that they have abandoned, or because of the immaturity of the time the church suffers in them a tearful miscarriage, although it had sought for a happy birth at their conception. COMMENTARY ON THE APOCALYPSE 6.13.

FALLING FROM THE WIND OF THE DEVIL. ANDREW OF CAESAREA: “The stars fell.” As has been already written of those deceived by Antiochus, this refers also to those who think themselves to be lights of the world but who will fall, being crushed by the events of that time, as the Lord said, “to lead astray, if it were possible, even the elect by the great tribulation.” This is perhaps the reason the fig tree is taken as a parable, for when the wind of the devil shakes it, it casts down its immature fruit that is not yet ripened by the heat of temptations or made sweet by grace. We know that this can be understood in either a good or in a bad sense, whether from the two baskets of good and evil figs that appear in Jeremiah or from the fig tree that Christ made to wither and that mentioned in the Song. But whether these things will occur in a visible manner when Christ comes in glory as judge, only he knows who has the hidden treasures of wisdom and knowledge. COMMENTARY ON THE APOCALYPSE 6.12-13.

6:14a | The Sky Vanished

THE CHURCH BECOMES CAUTIOUS. TYCONIUS: Rightly does he suggest that the heaven, that is, the church, withdrew like a scroll rolled out rather than as a scroll rolled up. For whatever is rolled up cannot ever be known by anyone, while that which is rolled out is uncovered ever more. And so when these things have been made manifest, [the church] withdraws and prudently avoids persecution, so that concealed from those outside she might not be seen. But through the unity of the Spirit she is wholly known to herself—that is, to her own to whom it is given to believe. And [the church] is cautious towards those who are not known and toward the stranger, and she hides herself through a spirit of discretion, lest becoming known she be betrayed. Therefore, John wrote, “Do not believe every spirit, but test the spirits to see whether they are of God.” COMMENTARY ON THE APOCALYPSE 6.14.

EVEN THE ANGELS COULD NOT BEAR THE ABUSE SUFFERED BY CHRIST. OECUMENIUS: By the word heaven he speaks of the heavenly powers of the angels who were themselves also thoroughly terrified, not being able to tolerate the abuse directed against their Master, and who were flitting to and fro as a scroll that was unrolled and shaking. COMMENTARY ON THE APOCALYPSE 6.12-17.

THE HEAVENLY POWERS GRIEVE FOR THOSE WHO FALL FROM FAITH. ANDREW OF CAESAREA: That heaven is rolled out as a scroll symbolizes either that the second coming of Christ is unknown … or that even the heavenly powers grieve for those who have fallen from faith as though they experience a certain rolling out through sympathy and grief. However, this image symbolizes also that the substance of heaven does not disappear, but as though by a kind of unrolling changes into something better. As Irenaeus says, “For neither is the substance nor the essence of the creation annihilated—for faithful and true is he who has established it—but ‘the fashion of this world passes away,’ within which the transgression occurred, as the elders say.” … We think that the apostle is using the image of an old custom. For the Hebrews used scrolls rather than codices, which are common among us. To unroll a scroll did not cause anything to disappear but affected the appearance of that written within. So also the opening of the heavenly body shows the revelation of the blessing that lies in wait for the saints. COMMENTARY ON THE APOCALYPSE 6.14.

6:14b | Every Mountain and Island Was Removed

THE GOOD MAY FLEE, AND THE EVIL MAY BECOME WORSE. TYCONIUS: The church is also symbolized in the mountains and in the islands, for she is a “city set on a hill” on account of “the mountains round about.” And we read, “also among the islands of the sea [is] the name of the Lord God of Israel” which foretells that impelled by persecution she will be moved from her place. This is to be applied to both parts [of the church], among the good she is cautious and is moved by flight, among the evil she is moved by a perverse will and is turned into something worse, as it is said, “I shall move your candlestick from its place.” COMMENTARY ON THE APOCALYPSE 6.14.

THE ARROGANT DEMONS WILL BE MOVED. OECUMENIUS: By “mountains and islands” he means the ranks of the arrogant demons, as it is written of them: “the mountains shake in the heart of the sea.” Moreover, by “islands” he speaks of those who in the vain foolishness of their minds think themselves superior and exalted in the fickle and bitter circumstances of the present life. COMMENTARY ON THE APOCALYPSE 6.12-17.

THE POWERFUL IN CHURCH AND WORLD WILL FLEE. ANDREW OF CAESAREA: Our Lord asked the disciples concerning the destruction of the temple and the consummation of the world, and as they were able to receive, he foretold of the coming events. To some extent these events have already happened to the Jews who killed Christ during the siege under Vespasian and Titus, as the Jew Josephus recounts it. But at the end, with a superabundance beyond everything, so to speak, these things will come upon the world at the coming of the antichrist. At that time, the great men, whether those who hold office in the church or those who possess worldly power—here figuratively called “mountains”—and the churches of the faithful—metaphorically called “islands”—which are being renewed to God, as Isaiah said, they will flee from their places, changing from place to place on account of the false christ. COMMENTARY ON THE APOCALYPSE 6.14-17.

6:15-17 | “Fall on Us and Hide Us”

THE DEMONS SEEK ESCAPE. OECUMENIUS: By kings and great men and generals and rich and strong he refers to those sinful demons who tyrannize those on the earth through deceit and guile, and he calls “servants” and “freemen” those among the demons who are of inferior and superior status. That they seek to hide themselves in the caves and among the rocks of the mountains and nevertheless also say “fall upon us and hide us,” all of this is spoken figuratively, indicating that they are fugitives who are attempting to escape from the punishment of Christ that is coming upon them. For were there not a certain invisible punishment and retribution coming upon them, what would be the meaning of that spoken by the prophet Isaiah in the person of Christ: “I have trodden the winepress utterly alone, and from the peoples there was none with me, and I have trod them in my anger and trampled them in my wrath, and I have poured out their blood upon the earth,” and what would be the meaning of that spoken by the demons, hated of God, according to Matthew: “What do you have to do with us, O Son of God? Have you come to torment us?” Someone might think that these things reported in the Revelation were not only concerning the sufferings of the demons but also of those lawless Jews who nailed the Lord to the cross and who, accosted by the war with the Romans, became fugitives in the mountains and the caves and the crevices of the earth and from every direction were hemmed in by difficulty and strife. COMMENTARY ON THE APOCALYPSE 6.12-17.

THE REFUGE OF THE SAINTS. CAESARIUS OF ARLES: This signifies that the whole world, among the good and the saints, is going to find refuge in the church, so that made firm under [the church’s] protection it is able to endure unto eternal life, with the help of our Lord Jesus Christ, who lives and reigns forever and ever. Amen. EXPOSITION ON THE APOCALYPSE 6.15, HOMILY 5.

THE POWERFUL WILL SEEK TO ESCAPE THE DIVINE ANGER. ANDREW OF CAESAREA: “The kings of the earth,” that is, those who exert power over it and possess nothing in heaven, they too shall pray with all the great and rich and with the servants of the things below and those free of the service of Christ, that they be hidden by the caves and the rocks and the mountains. For they do not want to experience the divine wrath that with divine consent will pour down upon them either at the coming of the antichrist in the form of punishments from famine and other plagues or in endless torments which are expected after the resurrection. For then the divine anger will burn righteously as a furnace, consuming those who built upon the foundation of faith with wood and chaff and stubble, as though food for the fire. COMMENTARY ON THE APOCALYPSE 6.14-17.

THE WEAK WILL SEEK THE PROTECTION AND COMPASSION OF THE STRONG. BEDE: Since all the weak at that time will seek to be strengthened by the examples of the highest in the church, and to be fortified by their counsel, and to be protected by their exhortations and to be sheltered by their prayers, it is as though they entreated the mountains themselves to fall upon them out of compassionate affection. For “the high mountains are a refuge for the deer, and the rocks for the badger.” “And hide us from the face of him who is seated on the throne and from the wrath of the Lamb.” That is, when he comes, that he should not find us worthy of condemnation but steadfast in faith, our sins being covered by the intercession of the saints and the mercy of God. “And who will be able to stand.” Certainly that one will be able to stand who has now taken care to be vigilant, to be steadfast in faith and to live courageously. Because, if one refers this earthquake literally to the day of judgment itself, it is not surprising if at that time the kings and princes of the earth out of fear seek the refuge of the holy mountains, just as we read has already occurred in the story of the rich man clothed in purple and the poor Lazarus. EXPLANATION OF THE APOCALYPSE 6.16-17.

144,000 SEALED REVELATION 7:1-8

OVERVIEW: The suffering of earth and humankind when the judgment of God comes was indicated long ago through the tyranny of the four ancient kingdoms (BEDE). Such suffering was more recently indicated through the suffering of the Jews during the war against the Romans (OECUMENIUS). But such suffering will especially occur at the coming of the antichrist, when the good order of the creation itself will dissolve (ANDREW OF CAESAREA). Before this happens, however, Elijah will come down to call the Jews to the faith that is spread abroad among the Gentiles (VICTORINUS) so that through the light of the gospel those Jews worthy of salvation might be identified and not suffer the same fate as the sinners. To some extent this happened when those Jews who believed in Christ fled from the siege of Jerusalem by the Romans. These Jews were very numerous (OECUMENIUS, ANDREW OF CAESAREA) and probably included Jews who for whatever reason were not complicit in the plot against Christ and who later were sealed in the faith of Christ (OECUMENIUS).

At the time of antichrist, however, all the faithful will be separated from the faithless by the seal of the life-giving cross, and the creation too will be made clean and freed from its torments (ANDREW OF CAESAREA). The Lord brought this cross with him from heaven when he was born in the flesh. The very shape of the cross reveals the universality of his kingdom and the innumerable multitude of the whole church whose number is perfect and complete (BEDE). The church includes Gentiles and Jews, for had the Jews believed from the first, Christ would not have been crucified, and the Gentiles would have been left bereft of salvation (JEROME). This church possesses in all her members an equal zeal and a unanimity of faith (OECUMENIUS) and possesses virtues that lead her from confession and faith to the right hand of eternal life (BEDE). This way of the church’s sojourn is a way of spiritual sight and good works, of blessings and prayer, of hope for things ahead and obedience, of strength in suffering and grace for eternal life. This path upon which the church of the elect walks and that leads to the felicity of Christ’s right hand is symbolized by the names of the twelve tribes of Israel (ANDREW OF CAESAREA, BEDE).

7:1 | Four Angels at the Four Corners of the Earth

THE JEWS FOUND NO RESPITE. OECUMENIUS: Here clearly what happened to the Jews during the war against the Romans is shown to the Evangelist, which things occurred to them because of the crucifixion and their blasphemy against the Lord. For the four angels who held the four corners of the land of the Jews were keeping guard lest any of the Jews who were deserving of death should escape. And so they either brought upon them a fear of flight or dissensions or an untimely devotion to the fatherland or to their wives and relatives, and it is these things that are figuratively signified by the four corners of Judea being guarded. And that the four winds are restrained so that they blow neither upon the land nor upon the sea nor against any tree indicates that no respite was found by them in the war nor any consolation from their woes, neither for those who fought on the land, nor for those who fought at sea—for, according to Josephus, there were many sea battles—nor for those whose concern is with farming. For these evils wholly overpowered everyone, since the cities were destroyed by fire and the land was devastated and wasted. And Josephus accurately relates all of these events in his account of the siege of Jerusalem. COMMENTARY ON THE APOCALYPSE 7.1-8.

THE ORDER OF CREATION WILL DISSOLVE. ANDREW OF CAESAREA: Although these things are thought by some to have occurred long ago to the Jews at the hands of the Romans … how much more will these things occur at the coming of the antichrist, and not only partially in the land of the Jews but over the whole world at whose four corners the angels stand fulfilling a service assigned to them by God, but unknown to us. The holding back of the winds reveals clearly the dissolution of the good order of creation and the inevitability of evil. For by means of wind the plants of the earth are nourished and ships sail the sea. COMMENTARY ON THE APOCALYPSE 7.1.

THE FOUR ANCIENT KINGDOMS. BEDE: [The four angels] refer to the four principal kingdoms, namely, that of the Assyrians, of the Persians, of the Greeks and of the Romans. … Suffocating in some way all things by their might, these angels did not allow anyone to breathe freely of his own right. By “the earth” is indicated the various provinces, in “the sea” the various islands, and among “the trees” the various qualities and conditions of people. Another interpretation: These four angels are to be understood as those very four winds of which Daniel speaks in his prophecy: “Behold, the four winds of heaven stirred up the great sea, and the four beasts came up from the sea.” EXPLANATION OF THE APOCALYPSE 7.1.

7:2-3 | An Angel Ascending

ELIJAH WILL CALL THE JEWS TO THE FAITH OF THE GENTILES. VICTORINUS OF PETOVIUM: “I [saw] an angel descending from the rising of the sun.” He is speaking of Elijah the prophet, who was to come before the time of antichrist to restore and to strengthen the churches from the intolerable persecution. We read of these things in the opening of the book both of the Old Testament and of the new preaching. For through Malachi the Lord said, “Behold, I send to you Elijah, the Thesbite, to turn the hearts of the fathers to their children and the heart of man to his neighbor,” that is, to Christ through penitence. “To turn the hearts of the fathers to their children,” that is, at the time of the calling to recall the Jews to the faith of that people which follows them. And therefore he shows the number of those from the Jews who will believe and the great multitude of those from the Gentiles. COMMENTARY ON THE APOCALYPSE 7.2.

THE RISING OF THE SUN. OECUMENIUS: That the divine angel appears from the rising of the sun and not from its setting which brings on the evening is symbolic of the gospel and the promise of its blessings. For the prophet foresaw in the spirit that sealing that now is when he said, “The light of your face was lifted upon us.” Meanwhile he rightly commands that nothing be harmed until those from the Jews who are worthy of being saved should be sealed, so that none of the righteous should suffer any of these calamities along with the sinners. COMMENTARY ON THE APOCALYPSE 7.1-8.

THE FAITHLESS WILL BE SEPARATED FROM THE FAITHFUL. ANDREW OF CAESAREA: This was revealed long ago to Ezekiel concerning him who was clothed in a fine linen robe and who sealed the foreheads of those who mourned so that the righteous would not be destroyed along with the wicked, since the virtue of the saints is hidden and is unknown even to the angels. This is shown also here to the blessed [John], that a preeminent holy power encourages the avenging holy angels to do nothing until they might recognize the servants of the truth by virtue of their having been sealed. Although this has happened partially long ago when those who believed in Christ fled from the siege of Jerusalem by the Romans into very many destinations, the great James having showed to blessed Paul their great number, then, as has been said, this will especially occur at the coming of the antichrist when the seal of the life-giving cross will separate from the faithless the faithful who bear without shame and with boldness the sign of Christ before the impious. Therefore, the angel says, “Do not harm the earth of the sea or the trees, until we have sealed the servants of our God upon their foreheads.” Just as the creation, created for our sakes, shares in the torments with us who are being chastised, so too it will be made clean with the saints who are being glorified. Through these words we learn that the virtuous will require the power of angelic assistance before the arrival of the trials which come because of the seal of the Spirit which is given to us. [We learn further] that this seal will reveal its power to that extent that we add our own work to it, for everything remains without aid which by its own will wills not to be aided. COMMENTARY ON THE APOCALYPSE 7.2-3.

THE LORD WILL SEAL THE FOREHEADS OF HIS OWN. BEDE: This is the Lord born in the flesh, who is the “angel of great counsel,” that is, the messenger of the Father’s will, “who has visited us as the dayspring from on high,” carrying the standard of the cross, by which he seals the foreheads of his own. … The great voice of the Lord is that exalted proclamation, “Repent, for the kingdom of heaven has drawn near.” … For this purpose was the rule of the nations destroyed, that the face of the saints might in freedom be marked by the sign of faith which they had resisted. For even the figure of the cross itself indicates that the kingdom of the Lord is everywhere extended, as the ancient distich shows:

“Behold, the four-squared world, in distinct parts,

that you might show the sign of faith to encompass all things.”

Nor in vain was the four-lettered name of the Lord written upon the forehead of the high priest, since this is the sign upon the foreheads of the faithful, about which the psalm “for the winevats” sings: “O Lord, our Lord, how majestic is thy name in all the earth,” and so on, until he says, “that you may destroy the enemy and the defender.” EXPLANATION OF THE APOCALYPSE 7.2-3.

7:4 | The Number of the Sealed

MANY THOUSANDS OF JEWS BECAME SERVANTS OF GOD. OECUMENIUS: And the sealed, it says, was 144,000. For those from the Jews who believed in Christ were numerous and greater than [this] number, and they were accounted worthy to be saved from the common destruction, as those testified who spoke to Paul when he was in Jerusalem: “Do you see, brother, how many thousands there are of the Jews who have believed?” And it was likely that not only the faithful escaped, but also those who were deceived and in ignorance assisted in the crucifixion of the Lord, about whom he said, “Father, forgive them, for they know not what they do.”. . . And perhaps not only these [escaped], but also those who were not present at that time or were not living in Jerusalem and so were not complicit in the impious plot of the accursed high priests concerning the crucifixion, and also those who were perhaps present but were not involved in that murderous defilement. Indeed, [Christ] himself blessed everything under heaven, in contrast to what the irreligious council of transgressors had wanted. It is likely that all of these were later sealed in the faith of Christ, otherwise the angel would not have called them the servants of God. And when these had been rescued, either by flight or by desertion to the Romans, those wicked ones who remained were destroyed in a terrible manner, “having become a spectacle to the world, to angels, and to men,” in a way quite different from what Paul had said of the blessed apostles. And of these things, Josephus is again witness, counting those who were killed by famine as more than ten thousand. COMMENTARY ON THE APOCALYPSE 7.1-8.

THE CHURCH IS AN INNUMERABLE MULTITUDE. BEDE: By this finite number is signified the innumerable multitude of the whole church, which is begotten from the patriarchs either by way of the offspring of flesh or by the imitation of faith. For it says, “If you are of Christ, you are the seed of Abraham.” And it pertains to the increase of perfection that this twelve is multiplied by twelve and is completed by the sum of a thousand, which is the cube of the number ten, signifying the immoveable life of the church. And for this reason rather often the church is symbolized by the number twelve, since throughout the four-squared world she subsists by faith in the holy Trinity, for three fours make ten and two. And, finally, twelve apostles were elected that they might preach the same faith to the world, signifying by way of the number the mystery of their work. EXPLANATION OF THE APOCALYPSE 7.4.

7:5 | From Judah, Reuben and Gad

THE JEWS DID NOT THEN BELIEVE. JEROME: Someone may ask, Where does one read that all Israel will be saved? First, of course, there is the apostle: “Until the full number of the Gentiles should enter, and thus all Israel should be saved.” In the second place, John says in his Apocalypse: of the tribe of Judah, twelve thousand shall believe, of the tribe of Reuben, twelve thousand shall believe, and of the remaining tribes, he says the same; and the number of all who believe became 144,000. Then too Psalm 144, which is alphabetical, treats of this number saved. If Israel had believed, our Lord would not have been crucified. If our Lord had not been crucified, the multitude of Gentiles would not have been saved. The Jews are going to believe, but not until the end of the world. It was not the time for them to believe in the cross; for if they had believed, the Lord would not have been crucified. It was not the time to believe. Their infidelity is our faith. By their downfall, we are raised up. It was not their time in order that it might be our time. HOMILIES ON MARK 82 (8).

ALL ISRAEL HAS AN EQUAL ZEAL AND AN UNANIMITY OF FAITH. OECUMENIUS: That an equal number from each tribe is said to have been sealed and to have believed indicates the equality of their zeal and unanimity of their faith, although there would have been more from one tribe and less from other tribes of those who were saved and believed on Christ, who although dishonored by the Jews, is worshiped [by us] and by every supernatural creature now and always and forever more. Amen. COMMENTARY ON THE APOCALYPSE 7.1-8.

CONFESSION, SPIRITUAL SIGHT, ENDURANCE. ANDREW OF CAESAREA: “From the tribe of Judah, twelve thousand sealed.” Judah is interpreted “confession,” through which those are manifested who are being saved through the confession to Christ who came forth as a branch from Judah. “From the tribe of Reuben, twelve thousand sealed.” Reuben is interpreted “son of vision,” through which those are shown who possess spiritual sight through purity of heart. “From the tribe of Gad, twelve thousand.” Gad is interpreted “temptation,” through which those are shown who through the endurance of temptations are being crowned, after the example of Job. COMMENTARY ON THE APOCALYPSE 7.5.

THE NAMES OF THE TRIBES. BEDE: It is fitting that he begins with Judah, for from that tribe our Lord came, and he omits the tribe of Dan, from which it is said that the antichrist will come, as it is written: “Let Dan be a serpent in the way, a viper by the path, that bites the horse’s heels so that his rider falls.” For he does not intend to give the order of earthly generations but to expound the virtues of the church by way of the interpretation of the names, for by its present confession and worship [the church] hastens to the right hand of eternal life—for this is the meaning of the name Judah, which is placed first, and of Benjamin, which is placed last. Therefore, Judah is placed first, who being interpreted means “confession” or “praise.” For before the beginning of confession, no one attains the heights of good works, and unless we should renounce evil works through confession, we are not informed by those works which are just. The second name is that of Reuben, who being interpreted means “seeing the son.” By sons works are indicated, as the psalmist says when speaking of the various blessings of the blessed man: “Your sons will be as olive shoots,” and further, “that you may see the sons of your sons.” For it is not that he who fears the Lord cannot be blessed unless he beget sons and grandsons, since a greater reward awaits the faithful virgins. But by sons is meant works and by sons of sons the fruit of works, that is, the eternal reward. For this reason, Reuben comes after Judah, since after the beginning of divine confession there follows the perfection of work. And since “through many tribulations it is necessary that we enter into the kingdom of God,” after Reuben there follows the tribe of Gad, which interpreted means “temptation” or “girt about.” For after the beginning of good works, it is necessary that man be tested by greater temptations and be prepared for more serious battles, so that the strength of his faith might be demonstrated. As Solomon says, “Son, if you come forward for the service of God, stand in his righteousness and prepare your soul for temptation.” And the psalmist says the same thing: “You did gird me with strength for the battle.” EXPLANATION OF THE APOCALYPSE 7.5.

7:6 | Asher, Naphtali and Manasseh

THE LORD BLESSES THOSE WHO ARE BOUND TO GOD. ANDREW OF CAESAREA: “From the tribe of Asher, twelve thousand.” Asher is interpreted “blessing,” through which are revealed those who are worthy of dominical blessings because of their life and are made worthy of standing at the right hand of Christ and are shown to be sons of the light and of the day. “From the tribe of Naphtali, twelve thousand.” Naphtali is interpreted “prayer,” through which those are characterized who are bound to God through unceasing prayer. “From the tribe of Manasseh, twelve thousand.” Manasseh is interpreted “forgetfulness,” that is, it refers to those who on account of love for God, have forgotten the things from the past and the homes of their fathers. COMMENTARY ON THE APOCALYPSE 7.6.

BLESSED ARE THOSE WHO ENDURE TRIALS. BEDE: And since we bless those who have endured suffering, after Gad is rightfully placed the tribe of Asher, which means “blessed.” For blessed is the one who endures trial, for “when he has stood the test, he will receive the crown of life.” Because those who are made safe by a sure promise of this blessedness are not placed in distress but rejoicing in hope and patient in tribulation, they sing with the psalmist: “In tribulation you have given me room,” and again, “I have run in the way of your commandments, while you enlarged my heart.” And exulting with the mother of blessed Samuel, they say, “My mouth is made wide over my enemies, for I rejoice in your salvation.” And for this reason, Napthali comes next, for it means “breadth.” And Manasseh, meaning “forgetting” or “necessity,” follows him. For by the mystery of this name we are exhorted that, taught by the troubles of present temptations, we ought to forget that which is behind and as the apostle says, strive for that which is ahead. And in this way we might not make provisions for the flesh in its desires but be constrained by the sole necessity of the human condition, concerning which the psalmist, sighing for better things, prays, “Bring me out of my distresses.” EXPLANATION OF THE APOCALYPSE 7.6.

7:7 | Simeon, Levi and Issachar

THOSE WHO ARE OBEDIENT LIVE AS TRUE PRIESTS. ANDREW OF CAESAREA: “From the tribe of Simeon, twelve thousand.” Simeon is interpreted “obedience,” clearly referring to those who are becoming righteous through obedience to the divine commandments. “From the tribe of Levi, twelve thousand.” Levi is interpreted “having been taken up,” through which are indicated those taken up by Christ through a life proper to the priesthood. Levi is listed eighth, since by the eighth day of the resurrection the true priesthood is made known. “From the tribe of Issachar, twelve thousand.” Issachar is interpreted “reward,” that is, it refers to those who for the sake of the rewards from God have lived virtuously. COMMENTARY ON THE APOCALYPSE 7.7.

THOSE WHO REPENT IN SORROW. BEDE: Simeon is placed next and means “he has heard sorrow” or “the name of dwelling,” so that by the character of this name he might more clearly teach what is here to be acquired and what is more advantageously to be awaited. For the joy of the celestial habitation is given to those whose mind is here made sorrowful by a fruitful repentance, of whom indeed it was said, “Your sorrow will be turned into joy.” Next listed is Levi, which interpreted means “addition,” by which we understand either those who with temporal things purchase eternal things, as Solomon says, “The ransom of a man’s life is his own wealth,” or those who by following the counsel of God receive in this world a hundredfold with tribulations, but in the future age [they receive] eternal life. Concerning these it has been written: “He who adds knowledge adds woe.” For this reason was the bitterness of tribulations added even to holy Job that, having been found worthy, he might receive a greater reward. And so not without reason does Issachar follow him in a proper order. Issachar is interpreted to mean “there is a reward,” for, as the apostle says, “the sufferings of the present age are not worthy to be compared to the future glory which will be revealed in us.” For, indeed, we fight with greater effect when a sure reward is awaited. EXPLANATION OF THE APOCALYPSE 7.7.

7:8 | Zebulun, Joseph and Benjamin

A HOLY NUMBER. ANDREW OF CAESAREA: “From the tribe of Zebulun, twelve thousand.” Zebulun is interpreted “abode of power” or “fragrance,” through which are indicated those who by the indwelling of Christ have been made firm against sufferings and have become his sweet smell, as Paul says. “From the tribe of Joseph, twelve thousand.” Joseph is interpreted “addition,” that is, those who in addition to the kingdom of heaven receive those things necessary for eternal life, as the Lord says. “From the tribe of Benjamin, twelve thousand.” Benjamin means “son of sorrow” or “son of day” or “son of my right hand” and refers to those with sorrow in their heart. This refers either to those believers from the Jews who fled the siege of the Romans and equaled this number, or, what is rather more likely, to those from the Jews who are saved at the consummation when, as the apostle puts it, after “the full number of the Gentiles come in, all Israel will be saved.” Either interpretation is acceptable. The exact equality of each tribe seems to me to show the utter fruitfulness of the apostolic seed, since twelve multiplied by twelve and multiplied by the perfect number of a thousand yields the thousands here indicated. For these were the disciples of that seed that out of love for humankind fell upon the earth and brought forth the various fruit of universal salvation. COMMENTARY ON THE APOCALYPSE 7.8.

THE BODY WILL BECOME INVINCIBLE. BEDE: However, God works and perfects these things in the “habitation of strength,” which is the meaning of Zebulun, since “strength is made perfect in weakness.” And this God does so that the body, which is regarded as weak by its enemies and through which they strive to wreak destruction upon the soul, might be found, with God’s assistance and by the happy addition which will come to it, to be invincible. And this is indicated by the name Joseph, which means the “gifts of grace to be added.” By this we must understand either the increase of the spiritual gift from the double return of the talents, or you should think of those offerings which are rendered to God the Redeemer by the devotion of the faithful. And that you might understand that all these, who by sequence and the interpretation of names are placed here in a meaningful way, are those who will in the future judgment be at the right hand of Christ, the eternal king. Benjamin, as we said before, is mentioned in last place. For Benjamin means “son of the right hand,” because he is at the end of the series. For, when the last enemy, namely, death, is destroyed, the felicity of the eternal inheritance will be given to the elect, either each one of the faithful rightfully being named “son of the right hand,” or the whole congregation of the church, concerning which we sing, “A queen stood at your right hand dressed in various golden robes.” EXPLANATION OF THE APOCALYPSE 7.8.