ACC ~ Revelation 7 v9 - 17

OVERVIEW:

After seeing the 144,000 belonging to the tribes of Israel to whom the gospel had first been preached (BEDE), John sees a multitude without number from every nation and tongue. These are the countless thousands from the Gentiles who received salvation and have been given a place in the choir that stands before the Father’s throne (OECUMENIUS, BEDE). Or, in this multitude John sees the same people indicated by the sacred number of 144,000, which is the multitude of the elect. Through the gospel those from the nations are made to be Israel and are rightly called sons of Abraham, for they have been engrafted into the root of Israel (PRIMASIUS, CAESARIUS OF ARLES).

Perhaps this multitude is the many martyrs from every tribe who have struggled long ago and will struggle to the end of time (ANDREW OF CAESAREA). By their baptism these are robed in the Holy Spirit (CAESARIUS OF ARLES) and in the love given through the Spirit (PRIMASIUS) and in the purity of their lives (OECUMENIUS). The martyrs, too, make white the robes of their deeds through the shedding of their blood (ANDREW OF CAESAREA), and they receive back their bodies glorified through resurrection (BEDE). Through the triumph of the cross these share in the victory of Christ against every spiritual foe, and receiving the power to become the sons of God, they persevere in every good work (OECUMENIUS, PRIMASIUS). The martyrs especially, who were companions of Christ in his passion, are received into the heavenly Jerusalem and there praise God for the victory over the demons which he gave to them (ANDREW OF CAESAREA, BEDE).

With deep devotion and unceasing praise the multitude praises the holy Trinity who rules on one throne in the power of one nature. To the Trinity the church ascribes the sevenfold virtues in which those participate who have become sons of God (PRIMASIUS), and to their praise all the heavenly hosts and the holy angels add their own neverending doxology (OECUMENIUS).

That John might know this multitude more fully (OECUMENIUS) and that the faithful might know their future reward (PRIMASIUS), one of the elders says, “These have come from the great tribulation and have washed their robes in the blood of the Lamb.” To be sure, the martyrs, cleansed by baptism, make their flesh dazzling white and worthy of the light of immortality through their blood (TERTULLIAN, PRIMASIUS, BEDE). However, all who are baptized have been wiped clean from the filth of sin by the blood of Christ (OECUMENIUS, CAESARIUS OF ARLES) and are made martyrs before God by their inner character. God has promised to dwell among these, for the souls of the righteous are the seat of wisdom (PRIMASIUS), and they always hold God in remembrance (OECUMENIUS). By suffering with Christ, these have assumed the pleasant and desirable servitude of continuous praise to God (BEDE). As they worshiped God in times of prosperity and of adversity (PRIMASIUS), they will without end be illumined by the Sun of righteousness and know heavenly mysteries, both those easily acquired and those hidden and deep (ANDREW OF CAESAREA).

This service to God occurs throughout the creation, which is being renewed by the Spirit, but it occurs especially by those who have preserved the gift of the Spirit (ANDREW OF CAESAREA). As in this life they were sheltered from the heat of temptation by the strength of the sacraments (TYCONIUS), before the throne of God they will be satisfied with countless blessings and be free from every temptation (OECUMENIUS). Similarly, through baptism the church is led into the joyful life of the Holy Spirit (TYCONIUS) and through the vision of God becomes the spring of heavenly teaching (BEDE). However, after the resurrection, the mourning and sighing that assailed us from the afflictions of soul and body will cease (TERTULLIAN), and we will in infinite joy drink from the abundant stream of the Holy Spirit and possess incorruptibility and perfect knowledge (ANDREW OF CAESAREA).

7:9a | A Multitude from Every Nation

ALL GENTILES WHO RECEIVED FAITH STAND BEFORE THE FATHER’S THRONE. OECUMENIUS: [He sees] the countless thousands from the Gentiles who, having received faith and having attained the blessed portion, have been allotted a place in the glorious choir and stand before the Lord and the throne of his Father. COMMENTARY ON THE APOCALYPSE 7.9-17.

THE ELECT ARE BY RIGHT CALLED SONS OF ABRAHAM. PRIMASIUS: By the sign of the sacred number he signifies the multitude of the elect, “whom God foreknew and predestined to be conformed to the image of his Son.” For those who come from the nations are made to be Israel and so by right are called sons of Abraham, not by flesh but by faith in that seed which is Christ, the cornerstone, of whom the apostle said, “He is our peace, who has made us both one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in the place of two, and so make peace, and might reconcile both to God in one body through the cross.” COMMENTARY ON THE APOCALYPSE 7.9.

BY BELIEVING, ALL NATIONS ARE GRAFTED INTO THE ROOT. CAESARIUS OF ARLES: He did not say, “After this I saw another people,” but “I saw a people,” that is, the same people that he had seen in the mystery of the 144,000, which he now sees as without number from every tribe and tongue and nation. For by believing, all nations have been engrafted into the root. In the Gospel the Lord showed forth in the [figure of the] twelve tribes the whole church both from the Jews and from the Gentiles. He said, “You will sit on twelve thrones, judging the twelve tribes of Israel.” EXPOSITION ON THE APOCALYPSE 7.9, HOMILY 6.

FROM EVERY TRIBE AND TONGUE. ANDREW OF CAESAREA: These are the ones of whom David spoke: “I shall number them, and they will be more than the sand.” Namely, these are those who long ago struggled as martyrs for the sake of Christ and those from every tribe and tongue who will fight valiantly at the end of time. COMMENTARY ON THE APOCALYPSE 7.9-10.

JOHN RECALLS THE SALVATION OF THE NATIONS. BEDE: This can be interpreted to mean that when the tribes of Israel to whom the gospel was first preached have been named, [John] then wishes to recall the salvation of the nations. EXPLANATION OF THE APOCALYPSE 7.9.

7:9b | Clothed in White Robes, with Palms

REJOICING IN CHRIST’S VICTORY. OECUMENIUS: They are clothed in white robes as a sign of the purity of their life, and the palm branches are symbolic of victory and reveal that they rejoice in the victory of Christ against every spiritual and physical foe. COMMENTARY ON THE APOCALYPSE 7.9-17.

THE SAINTS PERSEVERE IN GOOD WORKS. PRIMASIUS: By the robes he suggests baptism, and by the palms the triumph of the cross. Since they have conquered the world in Christ, it may be that the robes signify the love which is given through the Holy Spirit. … They are said to carry palm branches in their hands. “In their hands” indicates either their perseverance in good works—we read here, “The Lord made strong his arm for a good work,” and “With my hands at night I was before him, and I was not deceived”—or it indicates that power which they received so that they might become sons of God, as is said of Joseph, “And the Lord had placed all things in his hand,” that is, into his power. COMMENTARY ON THE APOCALYPSE 7.9.

THE GIFT OF THE SPIRIT. CAESARIUS OF ARLES: By the white robes he means the gift of the Holy Spirit. EXPOSITION ON THE APOCALYPSE 7.9, HOMILY 6.

THEIR DEEDS ARE WHITE THROUGH BLOOD. ANDREW OF CAESAREA: By the outpouring of their own blood for the sake of Christ, some have made white and others will make white the robes of their deeds. And they have in their hands palm branches, which are symbolic of victory and which are good, straight and white as are their hearts. And they form a chorus around the divine throne of the godly rest, as grateful family members ascribing the victory over the demons to him who provides it. COMMENTARY ON THE APOCALYPSE 7.9-10.

BODIES GLORIFIED THROUGH RESURRECTION. BEDE: Let us think attentively about the eternal feast of the martyrs, which is in heaven, and by following in their footsteps insofar as we can, let us also take care to become ourselves participants in this heavenly feast, for as the apostle bears witness, if we have been companions of his passion, we will at the same time be companions of his consolation. Nor should we mourn their death as much as we should rejoice about their attaining the palm of righteousness. Rachel must groan over each of them when, through torments, they are driven away from this life—that is, the church which begot [them] exhorts them with mourning and tears, but when they have been driven out, the heavenly Jerusalem, who is the mother of us all, soon receives them into another life by ministers of gladness who are ready at hand and introduces them into the joy of the Lord to be crowned as his forever. Hence, says John, they were standing before the throne “in the sight of the Lamb, dressed in white robes, and palms were in their hands.” For they now stand before God’s throne, crowned, who once lay, worn down by pain, before the thrones of earthly judges. They stand in the sight of the Lamb, and for no cause can they be separated from contemplating his glory there, since here they could not be separated from his love through punishments. They shine in white robes and have palms in their hands, who possess the rewards for their works; while they get back their bodies, glorified through resurrection, which for the Lord’s sake they suffered to be scorched by flames, torn to pieces by beasts, worn out by scourges, broken by falls from high places, scraped by hoofs and completely destroyed by every kind of punishment. HOMILIES ON THE GOSPELS 1.10.

7:10-12 | “Salvation Belongs to God and the Lamb”

THE ANGELS ADD THEIR ETERNAL PRAISE. OECUMENIUS: And they cry out, “Salvation belongs to our God and to the Lamb,” confessing that salvation is with them, since, having been sealed as servants of God, they were rescued from the universal destruction of the world. And when they rendered their thanksgiving, all the heavenly hosts, together with the elders, respond with “Amen,” adding their own approval to that which had been said. Then the holy angels add their own praise to God, giving him honor with a sevenfold praise, which, as was earlier noted, signifies the neverending praise of the angels, for the number seven suggests perfection. COMMENTARY ON THE APOCALYPSE 7.9-17.

THE ONE NATURE OF THE TRINITY. PRIMASIUS: They were confessing with a “loud voice,” that is, with a deep devotion and unceasing praise. “Upon the throne,” that is, the Father and the Son reign in the Church, with the Holy Spirit ruling equally with them. There is here such an order to the words, “To our God and to the Lamb who sits upon the throne belongs salvation.” We find a similar manner of speaking in the Gospel, “That they might know you, the only true God, and Jesus Christ whom you have sent.” This is as though he said, “That they might know you and Jesus Christ whom you have sent, the one true God.” In the one throne is indicated the power of one nature. However, in the name of the Lamb the personal character of the Father and the Son is designated, just as when the Holy Spirit is alone named, the Father and the Son are there also to be understood. For we read in the Acts of the Apostles, “Take heed to all the flock in which the Holy Spirit has made you overseers,” and it immediately adds, “to rule the church of God which he obtained by his own blood.” Now, we know that no one has poured out their blood for us except the person of Christ. And so it is sufficiently clear that whenever one alone is named, the entire Trinity is to be understood. COMMENTARY ON THE APOCALYPSE 7.10.

THE MARTYRS GIVE THANKS. BEDE: With a loud voice [the martyrs] sing of salvation from God, since they recall with great thanksgiving that they have triumphed, not by their own virtue but by his help, in the struggle with the tribulations assailing them. HOMILIES ON THE GOSPELS 1.10.

THE VIRTUES OF GOD. PRIMASIUS: Whatever this multitude might be, by expressing these names he indicates the universal church. … Through the naming of these seven virtues, we are exhorted to inquire after the reason why he named those things here in which God desires his church to participate. It is for this reason, that when these [virtues] are given to God in praise, they might confess that they have received each of them from him. For we ought not consider that God alone is capable of the [virtues] named here, but that he has found them worthy also to give to the faithful. We rejoice that the church of Christ is allowed to participate in all of these good things: blessing, glory, wisdom, thanksgiving, honor, power and might. It does not mention omnipotence or majesty or eternity, for God alone always rightly possesses these things. But in these seven we recognize all those virtues that could be granted to the faithful from him who gave them power to become sons of God. And so, if we have acquired any of these good things, we shall know with certainly that we have them by the generosity of God. COMMENTARY ON THE APOCALYPSE 7.11-12.

7:13 | “Who Are These?”

THE RIGHTEOUS STRUGGLE DURING THE RULE OF ANTICHRIST. OECUMENIUS: One of the elders asked the Evangelist who those were who were from the nations and were clothed in white robes. He asked this not because he himself did not know but rather to urge the Evangelist to make them known more fully. And so he says, “These are they who have come out of the great tribulation.” For the righteous endured not a small struggle, but indeed an exceedingly great struggle during the rule of the antichrist. COMMENTARY ON THE APOCALYPSE 7.9-17.

THE FAITH OF THE TEACHER PREACHES TO THE FAITH OF THE HEARER. PRIMASIUS: This one elder represents either the body of the prophets or the church. It depicts the leaders teaching the other members of the future reward for which the laborers might hope, just as the apostle spoke of the gospel, “In it the righteousness of God is revealed from faith for faith,” that is, from the faith of those who preach, for the faith of those who hear. COMMENTARY ON THE APOCALYPSE 7.13-14.

7:14 | Out of the Great Tribulation

THE FLESH IS MADE CLEAN BY BAPTISM. TERTULLIAN: Then to every conqueror the Spirit promises now the tree of life and exemption from the second death; now the hidden manna, with the stone of glistening whiteness, and the name unknown (to every man except those who receive it); now power to rule with a rod of iron and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on his throne, which once was persistently refused to the sons of Zebedee. Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both peacefully rest in the meantime under the altar and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over antichrist, since one of the elders says, “These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” For the flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism, but the stains are changed into dazzling whiteness by martyrdom.

SCORPIACE 12.

BAPTISM AND THE EUCHARIST MAKE WHITE. OECUMENIUS: And, it says, “they have washed their robes and made them white in the blood of the Lamb.” To be sure, one might think that robes dipped in blood would be red, not white. And so, how is it that they have become white? Because, according to the opinion of all-wise Paul, baptism is completed in the death of the Lord and wipes clean from every filth of sin, so that those baptized in him are made white and clean. However, the reception of the life-giving blood of Christ also gives the same grace, for the Lord said concerning his own blood that it was poured out “for many” and “for the sake of many” and “for the forgiveness of sins.” COMMENTARY ON THE APOCALYPSE 7.9-17.

SOME ARE MARTYRS BY THEIR INNER CHARACTER. PRIMASIUS: When it says that a number of the faithful had come out of the great tribulation, what else is indicated except what we read elsewhere, “Through many tribulations we must enter the kingdom of God.” Therefore, the apostle also said, “Brothers, let us not grow weary, for in due time we shall reap.” It is through the endurance of struggles that the number of the faithful are sifted out, just as by the weight of the press oil is prepared with diligent care and grain that is to be stored in a barn is collected through the threshing machine. That they wash their robes in the blood of the Lamb reveals their reward, so that the labor of the aforementioned struggle might be endured with equinimity. And he rightly adds that they made their robes white in the blood of the Lamb. It is as though he said that the robes that some had befouled after the grace of baptism through neglect, ignorance or contempt, these had made white in the blood of the Lamb, that is, in the grace of Christ, or even in undergoing martyrdom. This reward is to be assigned especially to those in the church who have spilled their blood for Christ and have returned the robe of baptism with a greater brilliance by a better service of blood. But if this grace is to refer to all the faithful generally, we must finally conclude that if anyone is cleansed by the font of his Lord, is fed by his flesh and is enflamed by the call of the Spirit, he is in this manner made white as snow. For there are those who are proven to be martyrs before God by their inner character, even though they are not martyrs by way of a public act. COMMENTARY ON THE APOCALYPSE 7.13-14.

THE PEOPLE OF GOD MADE WHITE BY CHRIST’S BLOOD. CAESARIUS OF ARLES: These are not, as some think, only martyrs, but rather the whole people in the church. For it does not say that they washed their robes in their own blood but in the blood of the Lamb, that is, in the grace of God through Jesus Christ, our Lord. As it is written, “And the blood of his Son has cleansed us.” EXPOSITION ON THE APOCALYPSE 7.14, HOMILY 6.

THE MARTYRS RENDER THEIR BODIES WORTHY OF IMMORTALITY. BEDE: Martyrs wash their robes in the blood of the Lamb, while as for their members, which “seem to the eyes of the ignorant” [to be] defiled by the squalor of their pains, they instead have made [these members] clean of all contagion by their blood which is poured forth for Christ. In addition, they have rendered [their members] worthy of the blessed light of immortality, which is [the meaning of] their having made their washed robes white in the blood of the Lamb. HOMILIES ON THE GOSPELS 1.10.

7:15 | They Serve God Day and Night

CHRISTIANS SERVE GOD AT ALL TIMES. PRIMASIUS: Before the throne of God is the church, in whose “heart he has placed ways to go up in the valley of tears to a place which he has established.” They serve him day and night, that is, in times of prosperity and in times of adversity. They are regarded as a “temple” who are said to serve in the temple, just as [they are regarded as] a throne. Therefore, it continues, “And he who sits upon the throne will dwell among them.” The soul of the righteous is the seat of wisdom. However, wisdom is Christ, and Christ is truly God. COMMENTARY ON THE APOCALYPSE 7.15.

THE REMEMBRANCE OF GOD BY THE SAINTS. OECUMENIUS: These will serve God forever, while God dwells among them. Indeed, one of the saints said that this dwelling of God is the never-ending remembrance of [God] which remains in the souls of the saints. Rightly, then, does God dwell with those who “serve him day and night.” COMMENTARY ON THE APOCALYPSE 7.9-17.

THOSE WHO SUFFER WITH CHRIST WILL ALSO REIGN WITH HIM. ANDREW OF CAESAREA: Blessed are those who through temporary sufferings receive the fruit of eternal rest, and by suffering with Christ also reign with him and serve him continuously. In this passage, the words “day and night” indicate the absence of cessation or end, for then there will be no night. Rather, there will be one day which is illumined by the Sun of righteousness, not by the sun that we see with our eyes. In like manner, night refers to the hidden and deep mysteries of knowledge, while day refers to the mysteries that are open and easily obtained. “His temple” is the entire creation, which is being renewed through the Spirit, but especially those who have preserved the living and unquenchable gift of the Spirit, for among them he has promised to dwell and to walk. COMMENTARY ON THE APOCALYPSE 7.14-15.

TO PRAISE GOD. BEDE: To be continuously present at the praises of God is not a laborious servitude but a servitude that is pleasant and desirable. “Day and night,” indeed, do not exclusively signify the vicissitude of time, but typologically [they signify] its perpetuity. HOMILIES ON THE GOSPELS 1.10.

7:16 | They Shall Not Hunger and Thirst

THE SACRAMENTS PRESERVE THE SAINTS. TYCONIUS: They will not hunger because they are fed by the living Bread. He said, “I am the living Bread who comes came down from heaven.” Nor will they thirst, for they will drink from a cup so excellent that it will be for them what the Truth said, “Whoever believes in me shall never thirst,” and again, “Whoever drinks from the water that I shall give him, it will become in him a spring of water welling up to eternal life.” Nor will the sun strike them, nor will they be burned by the deadly heat of its fire. God promised something similar to his church through Isaiah, “A shelter from the storm, shade from the heat.” He proclaims that the strength of his sacraments will be strong in those who belong to him and that they will not be vexed by the heat of temptation. COMMENTARY ON THE APOCALYPSE 7.16.

THE SAINTS WILL NO LONGER BE TEMPTED. OECUMENIUS: “They shall hunger no more, nor shall they thirst any more.” For, while formerly those from the Gentiles came through every trial, now they will be satisfied with countless blessings. “Nor,” it says, “will the sun strike them.” The sun is used figuratively by some writers of holy Scripture to refer to temptations. For example, the prophet said, “The sun will not strike you by day, nor the moon by night,” or the Evangelist, who wrote that the shining sun scorched that seed which sprouted on the stony soil, interpreting the sun to be temptations. And so also in this present passage, it says that temptation would no longer harm them. COMMENTARY ON THE APOCALYPSE 7.9-17.

7:17 | The Lamb Will Be Their Shepherd

THROUGH FAITH THE TRINITY DWELLS IN THE CHURCH. TYCONIUS: Earlier he had said that the Lamb seated on the throne received the book. Now he says that the Lamb in the midst of the throne rules them. In this way he teaches that there is one throne for the Father and the Son, since the Father is in the Son, and the Son in the Father, that is, in the midst of the church, in which the one God, the entire Trinity, dwells through faith. COMMENTARY ON THE APOCALYPSE 7.17.

PERFECT KNOWLEDGE AND INCORRUPTION. ANDREW OF CAESAREA: They will be led to the pure and clear fountains of divine thoughts, for the image of water already indicates the abundant stream of the divine Spirit. For concerning the one who believes in him in a pure way the Lord said, “Rivers of living water will flow from his belly.” From this fount the saints will at that time drink abundantly, and they will be in infinite joy and gladness, possessing perfect knowledge after being rid of partial knowledge, and having become rid of the change which comes with corruption. COMMENTARY ON THE APOCALYPSE 7.17.

THE SAINTS ARE SPRINGS OF HEAVENLY DOCTRINE. BEDE: That is, [he will guide them] to the community of the saints, who are the springs of heavenly doctrine. It is possible that he is indicating also the very vision of God, “in whom are hid all the treasures of wisdom and knowledge,” concerning which also David said, “As a deer longs for springs of water, so my soul longs for You, O God.” EXPLANATION OF THE APOCALYPSE 7.17.

7:17 | God Will Wipe Away Their Tears

AFTER THE RESURRECTION, THERE WILL BE NO AFFLICTION. TERTULLIAN: “Everlasting joy,” says Isaiah, “shall be upon their heads.” Well, there is nothing eternal until after the resurrection. “And sorrow and sighing,” he continues, “shall flee away.” The angel echoes the same to John: “And God shall wipe away all tears from their eyes”; from the same eyes indeed that had formerly wept and that might weep again, if the lovingkindness of God did not dry up every fountain of tears. And again: “God shall wipe away all tears from their eyes; and there shall be no more death,” and therefore no more corruption, it being chased away by incorruption, even as death is by immortality. If sorrow, and mourning, and sighing, and death itself assail us from the afflictions both of soul and body, how shall they be removed, except by the cessation of their causes, that is to say, the afflictions of flesh and soul? Where will you find adversities in the presence of God? Where, incursions of an enemy in the bosom of Christ? Where attacks of the devil in the face of the Holy Spirit, now that the devil himself and his angels are “cast into the lake of fire.” ON THE RESURRECTION OF THE FLESH 58.

SPIRITUAL JOY AND GLADNESS. TYCONIUS: All of these things will happen to us spiritually when sins have been forgiven and we rise to life, that is, when the “old man has been stripped off and we have put on Christ” and are filled “with the joy of the Holy Spirit.” For this is the life that the Lord promised to his church when he said, “Behold, I create Jerusalem a rejoicing, and my people a joy. I will rejoice over Jerusalem, and be glad in my people; no more will be heard in it the sound of weeping or the cry of distress.” COMMENTARY ON THE APOCALYPSE 7.17.