Chapters 1-3

The Apocalypse Of Saint John Chapter 4 Introduction: St. Bede 672 AD “After describing the works of the Church and its future condition, he recapitulates from the birth of Christ, with the intention of repeating the same things in a different manner, for in this book he repeats under various figures the whole period of the Church’s history.” [The Venerable Bede]

4:1 After these things I looked, and behold a door was opened in heaven, and the first voice which I heard, as it were, of a trumpet speaking with me, said: Come up hither, and I will shew thee the things which must be done hereafter. Catechism of the Catholic Church 1136 Liturgy is an "action" of the whole Christ (Christus totus). Those who even now celebrate it without signs are already in the heavenly liturgy, where celebration is wholly communion and feast The celebrants of the heavenly liturgy 1137 The book of Revelation of St. John, read in the Church's liturgy, first reveals to us, "A throne stood in heaven, with one seated on the throne": "the Lord God." [CCC 1136-1137]

Nicolas of Lyra 1270-1340AD After these things I looked Having described the vision of St. John, which specifically instructs the 7 churches of Asia, although, as a result, all of the other churches are instructed, these visions instruct the whole Church generally. In the spirit under images, he saw the course of history from the time of the apostles to the end of the world, namely, the tribulation, consolations, and notable changes, of which some have already occurred and others are in the future. St. John wrote these imaginary visions; however, he did not express their understanding, even though he understood them fully. Sometimes he inserted the method through which to understand the rest. For example, in chapter 1 he says that the seven golden candles are the seven churches and the seven stars are the seven angels, their bishops; similarly, he says the same in the following, as will be clear in these places, God willing. Rarely, though, is it permitted to understand the mysteries. The literal understanding is not what is signified by the words immediately, but it is what the images signify, as it is said in Judges 9:14, “The trees said to the bramble, ‘You come and reign over us’.” The literal sense does not refer to the trees, or to the timber, but to the men of Shechem, signified by the timber, who made Abimelech king over them. One should also know that these visions are not separated by the time in which they were experienced, because John saw the whole in one day. This is clear in what he says in chapter 1: I was in the spirit on the Lord’s day, They are distinguished by the times in which they were partly fulfilled and partly unfulfilled, as will be seen better below. The balance of this book is divided into 2 parts, because first the mode of the vision is introduced; and second the course of the fulfillment beginning at chapter 6. Concerning the first, one should know that the whole Trinity reveals the Apocalypse with respect to the human Christ. Christ is the one speaking to John in the character of the angel. As a human, Christ is superior to the angels because of the union with the divine substance and the fullness of grace, although he may be less than the angels by reason of his human nature, as it is said in Hebrews 2:7. Therefore, first the majesty of God, who is revealing the revelation of Christ in the following chapter. The first is declared from the three, namely, from the imperial throne and from the noble company, at the place: And around the throne (4:3) and out of reverent obedience, at the place: And without ceasing (4:8). Concerning the first, St. John says: After this I saw, thus he saw imaginatively, as if the door of Heaven were opened, by which he means that the course of history was revealed to him, which is called “Heaven” in the Scriptures. Gregory says in Homily 37, “The Church of the present time is called the kingdom of Heaven, in which the doctor who is accustomed to command is least….” Sermon 12 (PL 76:1476) And the first voice: In this he indicates the authority of the angel speaking, as it has been said in chapter 1. Come up here: To see the course of the Church; therefore it is added, And I will show you what must take place quickly: According to God’s ordaining, which cannot be frustrated. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th Century It is not that there is in Heaven a door that is being shut and opened from time to time, but this is how it was shown to John so that he might see the things above the heavens. For when any door is opened, the things inside are necessarily observed. He says, And I heard a voice, which sounded like a trumpet and said to me: Come up here, he says, so that you may see the things which are going to take place. [Oecumenius Commentary on Revelation]

Tyconius 330-390AD St. John said, “Afterwards, I saw.” After seeing the vision, he remembered that he had seen another. The interval in time belongs not to the events but to the visions. If one were to describe a single event in different ways, it would be the descriptions that differ in time, not what took place at one time. In this way, he retraces the whole span of the Church using various figures to describe it. He says, “behold a door was opened in heaven.” The open door represents Christ, who was born, suffered and was raised. Christ is the gateway, as He Himself said, “I am the door (John 10:9).” Heaven represents the Church because it is the habitation of God where the celestial realities are affected. This is why we pray that the will of God be done on earth even as it is in Heaven. Sometimes, however, the Church is represented by both Heaven and earth, since the earth comes into agreement with Heaven, either when the unfaithful are won by the righteous proclamation of the faithful, or when the Spirit subdues the flesh, or when the things of the earth are reconciled and united to the things of Heaven. [Tyconius Commentary on Revelation]

Primasius 6th Century This is, therefore, the voice of prophecy of which it is said, “Lift up your voice like a trumpet (Isa. 58:1).” One has gone up and ascended who, having despised the world, is either compelled to come to the Church or obtains admission to her. He ascends from the valley of tears to the height of that dignity of which we read, “Come , let us go up to the mountains of the Lord and to the house of the God of Jacob, and He will teach us His ways (Isa. 2:3).” However, the faithful are also invited to ascend to Heaven when they are commanded to seek and to taste what is in Heaven and not what is upon the earth. For when a new convert in the Church is taught that Christ suffered, was raised and has ascended to the Father, and then beyond these things is taught and instructed spiritually to contemplate Him in the Father according to the form of God, he is rightly said to ascend, since he will see the secrets of the mysteries in which he has believed. Therefore, the Lord said, “Do not touch me, for I have not yet ascended to the Father (Jn. 20:17),” wishing this touching to be understood as belief. [Primasius Commentary on Revelation]

St. Andrew 6th Century The opening of the door signifies the revelation of the hidden mysteries of the Spirit. The trumpet represents the loud voice of the Revealer. “Come up here” indicates that the mind of the hearer is to turn away completely from the things of the earth and be turned toward Heaven. [St. Andrew of Caesarea Commentary on Revelation]

St. Bede 672 AD door. After describing the works of the Church and its future condition, he recapitulates from the birth of Christ, with an intention to repeat the same things in a different manner, for in this book he repeats under various figures the whole period of the Church's history. "Behold," he says, "a door opened in heaven." He fitly sees a door in heaven, as he is about to ascend, for that it is promised that the heavenly mysteries are to be opened to him, or, because Christ is the door. He who believes that He was born, and suffered, mounts up to heaven, that is, the light of the Church, and so is made spiritual, and beholds the things which shall be, as he says. voice. That is, it was like the former voice which had said, "What thou seest, write in a book." [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "After this, I beheld, and, lo, a door was opened in heaven." The New Testament is announced as an open door in heaven. "And the first voice which I heard was, as it were, of a trumpet talking with me, saying, Come up hither." Since the door is shown to be opened, it is manifest that previously it had been closed to men. And it was sufficiently and fully laid open when Christ ascended with His body to the Father into heaven. Moreover, the first voice which he had heard when he says that it spoke with him, without contradiction condemns those who say that one spoke in the prophets, another in the Gospel; since it is rather He Himself who comes, that is the same who spoke in the prophets. For John was of the circumcision, and all that people which had heard the announcement of the Old Testament was edified with his word. "That very same voice," said he, "that I had heard, that said unto me, Come up hither." That is the Spirit, whom a little before he confesses that he had seen walking as the Son of man in the midst of the golden candlesticks. And he now gathers from Him what had been foretold in similitudes by the law, and associates with this scripture all the former prophets, and opens up the Scriptures. And because our Lord invited in His own name all believers into heaven, He forthwith poured out the Holy Spirit, who should bring them to heaven. [St. Victorinus Commentary on Revelation]

St. Thomas Aquinas 1225-1274AD The door of heaven, considered in itself, is ever open, but it is said to be closed to someone, on account of some obstacle against entering therein, which is in himself. The obstacle which the entire human nature inherited from the sin of the first man was removed by Christ's Passion; hence, after the Passion, John saw an opened door in heaven. Yet that door still remains closed to this or that man, on account of the original sin which he has contracted, or the actual sin which he has committed: hence we need the sacraments and the keys of the Church. [St. Thomas Aquinas Summa Theologica Whether there should be keys in the Church?]

St. Augustine 354-430AD To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goes forth to his work. [St. Augustine Catena Aquinas John 4:3]

St. Clement of Alexandria 150-215AD "For I am," He says, "the door," which we who desire to understand God must discover, that He may throw heaven's gates wide open to us. For the gates of the Word being intellectual, are opened by the key of faith. No one knows God but the Son, and he to whom the Son shall reveal Him. And I know well that He who has opened the door hitherto shut, will afterwards reveal what is within; and will show what we could not have known before, had we not entered in by Christ, through whom alone God is beheld. [St. Clement of Alexandria Exhortation to the Heathen Chapter 1]

St. Hippolytus 222AD Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. [St. Hippolytus Rufuting All Heresies Bk. 5]

Origen 185AD But the door also is a good, through which one enters into the highest blessedness. Now Christ says: "I am the door." [Origen Commentary on John]



4:2 And immediately I was in the spirit: and behold there was a throne set in heaven, and upon the throne one sitting.

Nicolas of Lyra 1270-1340AD And immediately I was in the spirit By understanding the imaginary vision. there was a throne set in heaven Through this, the authority and power of God ruling the Church is understood. and upon the throne one sitting Namely, The Trinity. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th Century "Immediately I was in the Spirit." For the way up was neither bodily nor perceptible. and behold there was a throne set in heaven, and upon the throne one sitting; God is not like any perceptible thing, or like a body at all; He is invisible, incorporeal, and without form. God, too, when He spoke to Moses said, “Nobody shall see my face and live.(Ex. 33:20)” Even John himself denies this possibility, saying, “no one has ever yet seen God. (John 1:18)” Therefore, God was not seen to be like anything, but it was from the acts of God that the vision was depicted in the Revelation. [Oecumenius Commentary on Revelation]

Apringius 6th Century Who would think that he speaks anything fleshly who reports that he had entered in the spirit? A man so thoroughly tested by his God receives nothing fleshly, nothing earthly. But he was in the spirit so that he might see the Lord of majesty, whom he perceives in the spirit, but does not behold in the flesh. He thereby fulfilled what the apostle said: “Even though we knew Christ according to the flesh, we know him thus no longer (2Cor. 5:16).” [Apringius of Beja Commentary on Revelation]

St. Victorinus 304AD "Immediately I was in the Spirit." And since the mind of the faithful is opened by the Holy Spirit, and that is manifested to them which was also foretold to the fathers, he distinctly says:— "And, behold, a throne was set in heaven." The throne set: what is it but the throne of judgment and of the King? [St. Victorinus Commentary on Revelation] St. Bede 672 AD a throne. The Lord dwells within the Church, which is fixed in a heavenly abode. Pope Gregory interprets the throne of God in the vision of Micaiah (3Kings 22:19) of the angelic powers, "over whose minds presiding on high, He disposeth all things below." [The Venerable Bede Commentary on Revelation] St. Thomas Aquinas 1225-1274AD Whatever pertains to position, also, is only attributed to God by some sort of parallel. He is spoken of as sitting, on account of His unchangeableness and dominion; and as standing, on account of His power of overcoming whatever withstands Him. [St. Thomas Aquinas Summa Theologica Q.3 Art. 1] St. Thomas Aquinas 1225-1274AD The essence of God is not seen in a vision of the imagination; but the imagination receives some form representing God according to some mode of similitude; as in the divine Scripture divine things are metaphorically described by means of sensible things. [St. Thomas Aquinas Summa Theologica Q. 3 Art. 12] St. Thomas Aquinas 1225-1274AD Ambrose, commenting on Lk. 1:2, "There appeared to him an angel," says: "God is not sought with the eyes of the body, nor surveyed by the sight, nor clasped by the touch." Therefore God will by no means be visible to the bodily sense. Further, Jerome, commenting on Is. 6:1, "I saw the Lord sitting," says: "The Godhead not only of the Father, but also of the Son and of the Holy Ghost is visible, not to carnal eyes, but only to the eyes of the mind, of which it is said: Blessed are the pure in heart." Further, Jerome says again (as quoted by Augustine, Ep. cxlvii): "An incorporeal thing is invisible to a corporeal eye." But God is supremely incorporeal. Therefore, etc. Further, Augustine says (De Videndo Deo, Ep. cxlvii): "No man hath seen God as He is at any time, neither in this life, nor in the angelic life, in the same way as these visible things which are seen with the corporeal sight." Now the angelic life is the life of the blessed, wherein they will live after the resurrection. Therefore, etc. [St. Thomas Aquinas Summa Theologica Q. 92 Art. 2] Further, according to Augustine (De Trin. xiv.), "man is said to be made to God's image inasmuch as he is able to see God." But man is in God's image as regards his mind, and not as regards his flesh. Therefore he will see God with his mind and not with his flesh.
St. Jerome 347-420AD Verse 9. "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: (Rev. 4:2 ff.) |78 "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown (B), and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient (C) of days is the One who, according to John (p. 532) sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah (Rev. 5), the Root of David, and the titles of that sort. I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions. . ." (Col. 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matt. 10:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matt. 17). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the (669) torments [of hell], and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ez. 1), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God |79 is a consuming fire" (Deut. 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Ps. 96:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna). [St. Jerome Commentary on Danil 7:9]

4:3 And he that sat, was to the sight like the jasper and the sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald.

Nicolas of Lyra 1270-1340AD And he that sat, was to the sight like the jasper and the sardine stone Such visions occur appropriate to what is revealed. God appear, as governing the Church militant, because God is its consoler and fire of charity. In the primitive Church God sent the Holy Spirit upon the apostles in the image of fire. Therefore, here it is called the color of jasper; for the green is a conforming sight. and the sardine stone That is, the color red. Because of its similarity to fire, it signifies the fire of charity. and there was a rainbow round about the throne The rainbow signifies the covenant between God and the Church. The rainbow is a sign of the covenant between God and the earth (Gen. 9). in sight like unto an emerald An emerald is green in color, and this is one of the colors of the rainbow. Thus this imaginary rainbow appeared with the color green appearing more intense than the rest. This signifies God’s future consolation to the elect, especially in the future tribulation of the Church, because the color green is a comforting sight. [Nicolas of Lyra Commentary on Revelation]

Apringius 6th Century The jasper stone shines with a green and radiant brightness, so that he might know that the flesh of the assumed man, taken up without a hint of sin, shines with the vigor of everlasting sincerity and glows through the indwelling of the divine power. However, the carnelian stone is red and glimmers with a certain darkness, so that you might recognize the integrity of the undefiled flesh assumed from the modest and humble Virgin. [Apringius of Beja Commentary on Revelation]

Primasius 550AD Since the rainbow was given as a sign of safety after the flood; it is now suitably used as a sign of the Church’s reconciliation to God. For when the storm clouds are irradiated by the splendor of the sun, they produce the form of a rainbow. In comparison to this, when the souls of the saints are illuminated by the Sun of Righteousness, which is Christ, His deity deigns to be reconciled by their intercession. [Primasius Commentary on Revelation]

Oecumenius 6th century Jasper signifies for us God’s ability to give life and to provide for our needs, since every nourishment of human beings and four-footed animals and birds has its source, and thus its cause, originating from green plants. But sardine stone he describes the awe of God, “For our God is a devouring fire.(Dt. 4:24) But the sardine stone is not the first with God; jasper is the first. For His nature is goodness itself, kindness, and gentleness, and He wishes to be our Father rather than our tyrant. That spiritual rainbow circling the divine throne, was of a single color, for it was like an emerald. It indicates all the holy and ministering spirits around God, wherefore he has called it a rainbow, even though it has a single color, so that from the variegated colors of the rainbow we may obtain an idea of the numerous ranks and differences of the divine angels. [Oecumenius Commentary on Revelation]

St. Victorinus 304AD His
"And He that sate upon the throne was, to look upon, like a jasper and a sardine stone." Upon the throne he says that he saw the likeness of a jasper and a sardine stone. The jasper is of the color of water, the sardine of fire. These two are thence manifested to be placed as judgments upon God's tribunal until the consummation of the world, of which judgments one is already completed in the deluge of water, and the other shall be completed by fire. "And there was a rainbow about the throne." Moreover, the rainbow round about the throne has the same colors. The rainbow is called a bow from what the Lord spoke to Noah and to his sons, that they should not fear any further deluge in the generation of God, but fire. For thus He says: I will place my bow in the clouds, that ye may now no longer fear water, but fire. [St. Victorinus Commentary on Revelation]

St. Bede 672 AD jasper. The color of the jasper signifies water, of the sard fire, and we know that judgment is represented by these two. For "as it was," He says, "in the days of Noah, so shall also the coming of the Son of Man be (Matt. 2437)" rainbow. The rainbow, which is caused by the rays of the sun shining upon the clouds, and which was first produced after the deluge for a sign of propitiation, denotes that the Church is protected by the intercession of the saints whom the Lord enlightens, and these are well compared with an emerald, a stone of a deep green. For as they wait with a more perfect faith for an inheritance that fades not away, so do they by their prayer more powerfully protect the rest. [The Venerable Bede Commentary on Revelation]

4:4 And round about the throne were four and twenty seats; and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold.

Catechism of the Catholic Church The servants of the Old and New Covenants (the twenty-four elders). [CCC1138]

Nicolas of Lyra 1270-1340AD And round about the throne Here he describes the majesty of God in the midst of the noble company, when it is said: round about the throne were four and twenty seats, These Thrones signify the universal sees of the Church, which, though many, are signified by this number to show a concordance between the Old and New Testaments. In 1 Chr. 25, David wishing to increase the worship of God established 24 priests in the temple with 7 ministries. In the Holy Scriptures a defined number is frequently placed for an undefined one, as was said above in the first chapter where the 7 spirits of God are understood as the multitude of holy angels. Gregory says in Homily 25 that the 7 demons are metaphors for the universal vices. and upon the seats, four and twenty ancients sitting These designate the universal bishops, who should be mature in age and character. clothed in white garments In them chastity ought to shine. and on their heads were crowns of gold In the sensible faculties of their minds, which are called “heads,” the clarity of wisdom ought to shine, which the Holy Scriptures frequently call “golden.” [Nicolas of Lyra Commentary on Revelation]

Tyconius 330-390AD The elders represent the whole Church, as we learn through Isaiah, “The Lord has reigned in Zion and in Jerusalem, and He will be glorified in the presence of His elders (Is. 24:23).” However, the 24 elders includes at the same time both leaders and people, as though duplicating the 12 tribes of Israel on account of two Testaments, the old and the new, since he shows the Church leaders. And so we discover Jerusalem in the description of the city descending from Heaven. The 24 thrones, considered by way of a distribution of offices, are 12, since also the leaders of the 12 tribes will be advanced. And the 12 thrones, considered by way of a mystery number, is one throne, where from comes the Church. For the Lord Christ is alone the one who will sit in judgment. However, the Church also will sit and does sit judging the 12 tribes, but She will do this in Christ in who is the whole Church. Therefore, the members will sit and judge, but in one head and through one head. [Tyconius Commentary on Revelation]

Apringius 6th Century Most evidently John has described the chorus of the patriarchs and the apostles, who sit upon the chair of holy doctrine. These he calls “elders,” that is, “fathers,” and they are clothed in white garments, that is, and they are clothed in works of righteousness and in purity. They carry upon their heads golden crowns, for they have been made victors in present struggles, since that evil enemy, the Devil, has been thrown down, and they have received their crowns from the Lord. Concerning this crown, the vessel of election says, “I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which he Lord, the righteous Judge, will award to me on the day, and not only to me but also to those who love His appearing (2 Tim. 4:7-8).” [Apringius of Beja Commentary on Revelation]

St. Bede 672 AD seats. The same Church, which because of its fellowship in faith he had seen on one throne, he beholds, as sprung by a twofold testament from patriarchs and Apostles, on twenty-four seats, and it is seated because of its judicial dignity in Christ. So all the members will sit and judge, but in one and by one Head. For how will saints be able to sit in the judgment, while they are standing at the right hand of the Judge? The twenty-four elders may also be understood of those who, by their loud preaching of the gospel, complete the perfection of work, which is represented in the number six; for four times six make twenty-four. crowns. That is, clothed with good works, seeking with an unfailing recollection of the mind the joys which are above. For frequently, under the name of the head, the mind is wont to be understood. [The Venerable Bede Commentary on Revelation]

St. Jerome 347-420AD And so the many thrones which Daniel saw seem Dan. 7:9 to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. [St. Jerome Commentary on Daniel 7]

St. Victorinus 304AD The day, as I have above related, is divided into two parts by the number twelve-by the twelve hours of day and night; and by these hours too, months, and years, and seasons, and ages are computed. Therefore, doubtless, there are appointed also twelve angels of the day and twelve angels of the night, in accordance, to wit, with the number of hours. For these are the twenty-four witnesses of the days and nights which sit before the throne of God, having golden crowns on their heads, whom the Apocalypse of John the apostle and evangelist calls elders, for the reason that they are older both than the other angels and than men. [St. Victorinus On the Creation of the World]

Oecumenius 6th century Only God, the one who knows the hidden things, and he to whom they are revealed, would know who were the 24 elders seated on the throne. My guess is that they were Abel, Enoch, and Noah, Abraham, Isaac, and Jacob, Melchisedek and Job, Moses and Aaron, Joshua the son of Nun, and Samuel, David, Elijah, and Elisha, the 12 minor prophets combined together as one, Isaiah and Jeremiah, Ezekiel, Daniel, Zechariah, and John, James the son of Joseph, and Stephen, the martyrs of the New Testament. One could have spoken of Peter, Paul, and James the brother of John, whom Herod killed with a sword, and the rest of the band of the holy apostles, if they had not been promised from the Lord that they would sit, not now, but in the new age, on 12 thrones, which are clearly different from those mentioned here. For this is what the Lord said to them in the gospel according to Matthew: “Truly I say to you, that you who have followed me, in the new age when the Son of God shall sit on his glorious throne, you too will sit on 12 thrones, judging the 12 tribes of Israel.(Matt. 19:28)” The white garments are a sign of their purity in their lifetime; the crowns are the sign of their conquest of their passions and spiritual enemies. [Oecumenius Commentary on Revelation]

St. Clement of Alexandria 150-215AD Although here upon earth an elder be not honored with the chief seat, he will sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse. [St. Clement of Alexandria Stromata Book VI Chapter 13 ]

John Henry Cardinal Newman 1801-1890AD Shall we doubt for a moment, though St. Paul was martyred centuries upon centuries since, that he, who even when in the body was present in spirit at Corinth when he was at Ephesus, is present in the Church still, more truly alive than those who are called living, more truly and awfully an Apostle now upon a throne, than when he had fightings without and fears within, a thorn in his flesh, and a martyrdom in prospect? Shall we be as infidels to suppose that the Church is only what she seems to be, a poor, helpless, despised, and human institution, scorned by the wealthy, plundered by the violent, out-reasoned by the sophist, and patronized by the great, and not rather believe that she is serving in presence of the Eternal Throne, round which are the "four and twenty seats, and upon the seats" are "four and twenty elders sitting, clothed in white raiment," and "on their heads crowns of gold?" [Rev. iv. 4.] [John Henry Cardinal Newman Sermon 11 Communion of the Saints]



4:5 And from the throne proceeded lightnings, and voices, and thunders; and there were seven lamps burning before the throne, which are the seven spirits of God.

Nicolas of Lyra 1270-1340AD And from the throne proceeded lightnings These three were in the primitive Church, and God later granted them to the bishops of the Church. and there were seven lamps burning before the throne The throne of God. which are the seven spirits of God To explain what is understood in the torches, some take it one way and others another. Some call the 7 spirits the 7 gifts of the Holy Spirit prepared to be given by their dispensers; therefore, they are said to be before the throne of God. By others the 7 spirits are understood as the universality of the holy angels prepared to deliver God’s good pleasure, who are called burning torches because they illuminate and enkindle the faithful to understanding and the love of Heaven, according to Heb 1:14, “Are not all angel spirits in the divine service?” [Nicolas of Lyra Commetnary on Revelation]

Primasius 550AD In the voices and thunders the proclamation of the gospel is indicated, while the lightning signifies the miraculous signs, as we read in the Gospel, “They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs which followed (Mark 16:20).” And again: “The voice of your thunder was in the whirlwind, and your lightning illumined the whole world (Ps. 77:18).” For, by the thunderous commandments and astonishing miracles, was brought to fear and made to believe. These 7 lamps are the 7 spirits of God. Even if he had not explained it, we would have properly understood these 7 lamps to represent the Holy Spirit. For we know that at the beginning he had illuminated the apostles in the form of fiery tongues, and we are aware of his sevenfold operation. How much more clearly is it, when now he himself adds, “which are the 7 spirits of God.” But where is the Holy Spirit more properly said to be present than at the time of baptism, when we believe that each one of the faithful have properly received him. [Primasius Commentary on Revelation]

Apringius 6th Century He desires that we understand that the entire original preaching of the apostles and indeed the Heavenly and sacred doctrine proceeds from the judgment and inspiration of God. We interpret therefore the flashes of lightning to be the words of all the saints, and likewise the thunder to be the voices of the preachers. We confess that all these things come forth from one source, namely, God. Concerning these flashes of lightning and sounds of thunder, it is said: “The voice of your thunder was in the whirlwind; your lightning illumined the whole world (Ps. 77:18).” [Apringius of Beja Commentary on Revelation]

Oecumenius 6th century The issuance of lightning and sounds of thunder from the throne symbolizes once again the awesomeness of God. He says, seven lamps burning before the throne, which are the seven spirits of God: seven is the number of the archangels, says Clement of Alexandria in the sixth book of his Stromateis, perhaps under the influence of this text. He says that these seven spirits are like lamps burning. For it is said about angels somewhere, “He who makes his angels spirits, and his ministers a flame of fire.(Ps. 103:4)” [Oecumenius Commentary on Revelation]

St. Bede 672 AD proceed. This is the same that Mark says(16:20), "But they went forth preaching everywhere, the Lord working with them, and confirming the word by signs following." lamps. He means the one sevenfold Spirit, for "there is one Spirit(Eph. 4:4)," and to be sevenfold implies perfection and fullness. But when the Holy Spirit has been mentioned, there fitly follows the water of baptism. For in it the same Spirit is believed to be received. [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "And from the throne proceeded lightnings, and voices, and thunders, and seven torches of fire burning." And the lightnings, and voices, and thunders proceeding from the throne of God, and the seven torches of fire burning, signify announcements, and promises of adoption, and threatenings. For lightnings signify the Lord's advent, and the voices the announcements of the New Testament, and the thunders, that the words are from heaven. The burning torches of fire signify the gift of the Holy Spirit, that it is given by the wood of the passion. And when these things were doing, he says that all the elders fell down and adored the Lord; while the living creatures — that is, of course, the actions recorded in the Gospels and the teaching of the Lord — gave Him glory and honor. In that they had fulfilled the word that had been previously foretold by them, they worthily and with reason exult, feeling that they have ministered the mysteries and the word of the Lord. Finally, also, because He had come who should remove death, and who alone was worthy to take the crown of immortality, all for the glory of His most excellent doing had crowns. [St. Victorinus Commentary on Revelation] St. Andrew 6th Century "But for those worthy of salvation, the lightnings and thunderings do not cause fear, but sweetness and enlightenment: the one enlightens their spiritual eyes, while the other gives pleasure to the hearing." [St. Andrew of Caesarea] St. Augustine 354-430AD What clouds? The preachers of the word of truth. What clouds? Those concerning which God does menace a certain vineyard, which instead of grape had brought forth thorns and He says, "I will command My clouds, that they rain no rain upon it." Isaiah 5:6 In a word, the Apostles forsaking the Jews, went to the Gentiles: in preaching Christ among all nations, "the clouds have uttered a voice." "For Thine arrows have gone through." Those same voices of the clouds He has again called arrows. For the words of the Evangelists were arrows. For these things are allegories. Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered, with miracles they have lightened. "Unto every land has gone forth the sound of them, and unto the ends of the orb the words of them." [St. Augustine On the Psalms 78:18] Cassiodorus 485AD The voice of thundering came forth when those who proclaimed Christ filled the orb of the whole world with words of thunder. There follows the effect of those clouds and that thunder. The lightning enlightened the word. The divine benefactions are recounted by worthy metaphors, so that heavenly matters may be expounded by parallels from above. The lightnings which enlightened are the divine precepts shining with the light of truth, which with their wholesome illumination put to flight men’s darkness throughout the whole world. He explains the effect of these thunderings and lightnings; the earth, that is our bodies, shook and trembled when they heard this great miracle. He says that they are shaken and trembling who heard the word of God with faith, and by Christ’s gift attained the zeal of conversion. [Cassiodorus On the Psalms 78:18]



4:6 And in the sight of the throne was, as it were, a sea of glass like to crystal; and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind.

Catechism of the Catholic Church 1138 "Recapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan: the heavenly powers, all creation (the four living beings). [CCC1138]

Nicolas of Lyra 1270-1340AD And in the sight of the throne was, as it were, a sea of glass That is, the sacrament of baptism. like to crystal Because it is not mobile or fluid, baptism imprints a permanent moral fiber and is not repeatable. and in the midst of the throne, and round about the throne, were four living creatures That is, the 4 evangelists, as some say, but the following line seems to differ, as will be pointed out next. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD The sea of glass refers to baptism, where “it is believed with the heart of justification, and there is confession with the mouth unto salvation (Romans 10:10).” And it is likened to glass because of faith. For in glass there is nothing to be seen on it without reason that baptism is said to be in the presence of the throne, lest heretics believe that they posses this or can bestow this outside the Church. As so it says that baptism is in the presence of the throne, just as we read what was said to Moses, “The place is near me, (Ex. 33:21)” or as God Himself exhorted in Deuteronomy, “In the place which the Lord your God chooses, to make his name present there (14:23).” We know that by all these passages the indivisible unity of the Church is declared, where the Trinity may be received by baptism unto salvation, while the one who receives baptism outside the Church is born to destruction. The gift of baptism is not evil but become evil when one to whom it is given makes evil use of it, just as was the morsel, which was extended to Judas by the hand of the Lord. [Primasius Commentary on Revelation]

Apringius 6th Century The sea of glass is like crystal, that is, it is clear, indicating that it is infused by a certain whiteness and an uncommon purity. With good reason we think that this is said of the font of baptism and of the grace of regeneration. For baptism cleanses and illumines those who have been led to purity with the splendor of righteousness. These are the waters of which it is written in the prophets: “In those days living waters shall flow out from Jerusalem, half of them to the western sea. They shall continue in summer and in winter (Zec. 14:8).” [Apringius of Beja Commentary on Revelation]

St. Victorinus 304AD "And before the throne there was, as it were, a sea of glass like to crystal." That is the gift of baptism which He sheds forth through His Son in time of repentance, before He executes judgment. It is therefore before the throne, that is, the judgment. And when he says a sea of glass like to crystal, he shows that it is pure water, smooth, not agitated by the wind, not flowing down as on a slope, but given to be immoveable as the house of God. "And round about the throne were four living creatures." The four living creatures are the four Gospels. [St. Victorinus Commentary on Revelation]

St. Bede 672 AD glass. Because of our faith in the true baptism, this is compared to glass, in which nothing else appears on the outside than that which it has within. The grace of baptism is also represented by crystal, which is formed from water, congealed into a precious stone. eyes. All the parts of the throne of God, that is, of the Church, are filled by the light of the gospel, with the knowledge of the past and of the future. [The Venerable Bede Commentary on Revelation]

Oecumenius 6th century The vision of the sea is the multitude; and the glass and the crystal denote the purity and the freedom from every defilement of the holy spirits around God, who are as the sea in number; “for a thousand thousand stood before Him,” says Daniel(7:10), and “10 thousand times 10 thousand waited upon him”; and although there are so many, all of them are pure, resembling glass and crystal. four living creatures, full of eyes before and behind: This is not to say that these are the holy living creatures whom Ezekiel the prophet was deemed worthy to see. Each of those had both 4 faces and 8 wings, and they sidled along on wheels called Gelgel. And those were the Cherubim, so called by Ezekiel(10:20), but these, as I surmise, are the seraphim, who were shown to the blessed Isaiah(Isa. 6:2).[Oecumenius Commentary on Revelation]

John Henry Cardinal Newman 1801-1890AD This wonderful change from darkness to light, through the entrance of the Spirit into the soul, is called Regeneration, or the New Birth; a blessing which, before Christ's coming, not even Prophets and righteous men possessed, but which is now conveyed to all men freely through the Sacrament of Baptism. By nature we are children of wrath; the heart is sold under sin, possessed by evil spirits; and inherits death as its eternal portion. But by the coming of the Holy Ghost, all guilt and pollution are burned away as by fire, the devil is driven forth, sin, original and actual, is forgiven, and the whole man is consecrated to God. And this is the reason why He is called "the earnest" of that Savior who died for us, and will one day give us the fullness of His own presence in heaven. Hence, too, He is our "seal unto the day of redemption;" for as the potter moulds the clay, so He impresses the Divine image on us members of the household of God. And His work may truly be called Regeneration; for though the original nature of the soul is not destroyed, yet its past transgressions are pardoned once and for ever, and its source of evil staunched and gradually dried up by the pervading health and purity which has set up its abode in it. {224} Instead of its own bitter waters, a spring of health and salvation is brought within it; not the mere streams of that fountain, "clear as crystal," which is before the Throne of God, but, as our Lord says, "a well of water in him," in a man's heart, "springing up into everlasting life." Hence He elsewhere describes the heart as giving forth, not receiving, the streams of grace: "Out of his belly shall flow rivers of Living Water." St. John adds, "this spoke He of the Spirit." [John iv. 14; vii. 38, 39.] [John Henry Cardinal Newman Sermon 19 The Indwelling of the Holy Spirit]




4:7 And the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying.

Nicolas of Lyra 1270-1340AD Matthew is the latter, as has been said earlier at the beginning of the Gospels, and the holy doctors agree. Matthew however is not the third in the order of the evangelists but the first, and he wrote the first Gospel, as Jerome says in his introduction on Matthew. Therefore, others argue more probably that the 4 living creatures are the 4 patriarchates, of which the first is Jerusalem. In Jerusalem the Church began and resembled a lion because of the constancy of those living there, like Peter and John, who constantly said to the leaders of the Jews, “We must obey God rather than any human authority (Acts 5:29).” The second patriarchate is Antioch, which is compared to an ox, because it was prepared to obey the commands of the apostles living in Jerusalem as Acts 15 makes clear, and it is there that the disciples were first called “Christians” (Acts 11). The third is Alexandria, which is compared to a human face. In Alexandria from the beginning there were learned doctors, not only in divine but also in humane letters, such as Pierius, Athanasius, and many others. The fourth is Constantinople, which is compared to a flying eagle, because there persons were elevated through contemplation, such as Gregory of Nazianus and many others. [Nicolas of Lyra Commentary on Revelation]

Apringius 6th Century And the first living creature was like a lion Most of our interpreters say that this signifies the person of Mark, the Evangelist. And indeed this seems most apt and true, for his Gospel begins in this way: “The beginning of the Gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, ‘Behold, I send my messenger who shall prepare the way before your face (Mk. 1:1).’” Nor is it strange that here Isaiah is mentioned instead of Malachi, for most certainly this testimony occurs in Malachi. However, “Isaiah” means “the salvation of the Lord.” And “Malachi” means “angel.” And so at the beginning of the Gospel he prefers to speak of the salvation of the Lord, which is “Isaiah,” rather than of the angel, which is Malachi, in order that through the faith of the gospel he might suggest the immovable perpetuity of the present and future life. And then, to be sure, he mentions the “messenger,” which is “angel,” and he adds the words Isaiah: “Prepare the way of the Lord; make straight the highways of our God (Is. 40:3),” so that salvation having been both promised and foretold, he might show the messenger of the truth and might prepare the hearts of humankind for the reception of grace. And the form of the lion is in this, which he reports that John was in the desert, as he says: “John was in the desert baptizing and proclaiming the baptism of repentance for the forgiveness of sins (Mk. 1:4).” The words “the second creature was like an ox” introduce Luke. For a bull is representative of the priesthood, as it is said in Isaiah: “Blessed are you who sow upon all the waters, letting the feet of the ox and the ass go free (Is. 32:20).” And so at the beginning of his Gospel, he speaks of Zechariah the priest: “In the days of Herod, king of Judea, there was a priest named Zechariah (Lk. 1:5).” “The third living creature with the face of a man” indicates Matthew, for at the beginning of his Gospel, Matthew wished to report the genealogy of the Lord according to the flesh. The words “the fourth living creature was like a fling eagle” indicate John. For, at the beginning of his Gospel, John did not speak of the humanity of the Lord or the priesthood or of John preaching in the desert. Rather, desiring like an eagle to reach toward the height of Heaven itself, he left behind all things lowly and spoke properly of him as God: “In the beginning was the Word, and the Word was with God, and the Word was God (Jn. 1:1).” [Apringius of Beja Commentary on Revelation]

Primasius 550AD The Church, therefore, lives and works on the strength and beauty of the royal majesty, because the Lion of the tribe of Judah conquers. “For Judah is a lion’s cub (Gen. 49:9),” from whose tribe kings are accustomed to be set over the people. “And the second animal was like a calf.” For the same reason, the virtue of the Church is indicated in the calf, namely, the first victim, for whenever anyone of the faithful is slain for Christ, he conquers at that moment. “Present Your bodies as a living sacrifice, holy and pleasing to God, which is your reasonable worship (Romans 12:1),” so that what the Head has accomplished on behalf of the body, the body may be worthy to fulfill for the Head. For this reason, the Gospel of Luke began with Zechariah the priest. “The third animal had a face like a man.” In my opinion, the humility of the Church is here commended. For although She has received “the Spirit of the adoption of son (Rom. 8:15)” and posses “this treasure in clay vessels (2Cor. 4:7),” She nevertheless freely prefers to glory humbly in Her weaknesses than to be praised in the strengths that She has acquired. In this way She devoutly follows in the footsteps of the Master who was “made obedient even unto death (Phil. 2:8)” and who said, “Learn from me I am gentle and humble of heart (Matt. 11:29).” “The fourth animal was like a flying eagle.” The celestial Church is being described as flying on the spiritual thoughts of Her members. For She is free from the heaviness of earthly desires and is drawn into the heights at the direction of the 2 Testaments. [Primasius Commentary on Revelation]
Here is a chart which gives the application that is given by the Church Fathers and St. Bede according to the 4 living creatures, in which they believed to be the authors of the 4 gospels. Note, St. Bede follows St. Augustine’s position.

St. Irenaeus 135-202AD For, [as the Scripture] says, "The first living creature was like a lion," symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but "the third had, as it were, the face as of a man,"-an evident description of His advent as a human being; "the fourth was like a flying eagle," pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God." Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham;" and also, "The birth of Jesus Christ was on this wise." This, then, is the Gospel of His humanity; for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet," -- pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. [St. Irenaeus Against Heresies Book III Chapter 11 Verse 8] St. Bede 672 AD living creature. The living creatures are interpreted in various ways. But the blessed Augustine, to follow the order in this book, says, that Matthew is intended in the lion, in that he describes the ancestral line of regal dignity in Christ, Who also has conquered as the lion of the tribe of Judah, for "Judah is a lion's whelp(Gen. 99:9);" and in his gospel, as a king, he is feared by a king, is worshipped by the Magi, in which also the king takes account of his servants, the king makes a marriage-feast for his son, and at the last the king separates the sheep from the goats; - that Luke is intended in the calf, which was the great victim under the Law, for that not only does his gospel at the commencement begin about the temple and the sacrifices, but it thus concludes(Luke 24:53), "and they were continually in the Temple praising and blessing God." But the face of a man, he says, signifies Mark, who says nothing of the regal, or of the sacerdotal power of the Lord, and only relates simply the actions of the man Christ; and the eagle is John, for with keen sight he beholds the nativity of the Word, as the risen Sun. The living creatures, again, at one time denote the Evangelists, at another the whole Church; for its fortitude is represented in the lion, its sacrificial offering in the calf, its humility in the man, and its sublimity in the flying eagle. [The Venerable Bede Commentary on Revelation]

St. Augustine 354-430AD For these reasons, it also appears to me, that of the various parties who have interpreted the living creatures in the Apocalypse as significant of the four evangelists, those who have taken the lion to point to Matthew, the man to Mark, the calf to Luke, and the eagle to John, have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark, and the lion to John. For, in forming their particular idea of the matter, these latter have chosen to keep in view simply the beginnings of the books, and not the full design of the several evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the one who has brought under our notice most largely the kingly character of Christ, should be taken to be represented by the lion. Thus is it also that we find the lion mentioned in conjunction with the royal tribe itself, in that passage of the Apocalypse where it is said, "The lion of the tribe of Judah hath prevailed.(Rev. 5:5)" For in Matthew's narrative the magi are recorded to have come from the east to inquire after the King, and to worship Him whose birth was notified to them by the star. Thus, too, Herod, who himself also was a king, is [said there to be] afraid of the royal child, and to put so many little children to death in order to make sure that the one might be slain. Again, that Luke is intended under the figure of the calf, in reference to the pre-eminent sacrifice made by the priest, has been doubted by neither of the two [sets of interpreters]. For in that Gospel the narrator's account commences with Zacharias the priest. In it mention is also made of the relationship between Mary and Elisabeth. In it, too, it is recorded that the ceremonies proper to the earliest priestly service were attended to in the case of the infant Christ; and a careful examination brings a variety of other matters under our notice in this Gospel, by which it is made apparent that Luke's object was to deal with the part of the priest. In this way it follows further, that Mark, who has set himself neither to give an account of the kingly lineage, nor to expound anything distinctive of the priesthood, whether on the subject of the relationship or on that of the consecration, and who at the same time comes before us as one who handles the things which the man Christ did, appears to be indicated simply under the figure of the man among those four living creatures. But again, those three living creatures, whether lion, man, or calf, have their course upon this earth; and in like manner, those three evangelists occupy themselves chiefly with the things which Christ did in the flesh, and with the precepts which He delivered to men, who also bear the burden of the flesh, for their instruction in the rightful exercise of this mortal life. Whereas John, on the other hand, soars like an eagle above the clouds of human infirmity, and gazes upon the light of the unchangeable truth with those keenest and steadiest eyes of the heart. [St. Augustine Harmony of the Gospels]

Oecumenius 6th century For since every perceptible and earthly body is composed of the 4 elements-fire, earth, air, and water-each of the living creatures represents one of these. The lion represents fire, on account of the heat and the passion of the animal; the ox represents the earth, because the ox’s work is on the earth; the man represents the air, for man is a heavenly creature and high in the air on account of the subtlety of his mind; the eagle represents water, for birds have their origin in water. They are seen around the throne of God, since those who are signified by the living creature, that is, those on earth, are deemed worthy of his concern and providence. [Oecumenius Commentary on Revelation]

Novatian 235AD The living creatures hold the control over the rest, being subjected to His throne. [A Treatise of Novatian Concerning the Trinity Chapter 8]



4:8 And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.

Catechism of the Catholic Church The Revelation of “what must soon take place,” the Apocalypse, is borne along by the songs of the heavenly liturgy. [CCC 2642]

Nicolas of Lyra 1270-1340AD And the four living creatures had each of them six wings: The first wing is the natural law; the second the law of Moses; the third the oracles of the prophets; the fourth the message of the councils; the fifth the teaching of the apostles; and the sixth the decrees of the general councils. By these six wings ecclesiasts ought to ascend upwards through the contemplation of divine things and to descend downwards to the edification of their neighbors; to fly to the right by the benefit of grace in prosperity and to the left by patience in adversity. and round about and within they are full of eyes: By considering the present, the past, and the future. And they rested not: This shows the majesty of God in reverent worship, and first in the patriarchates. not day and night, saying: Holy: In these churches the divine office was first celebrated devotedly both day and night. The three “Holies” designate the persons of the Trinity, and at the same time it is added: Lord God Almighty,” To signify the unity of essence; three persons are one God, and God omnipotent. who was, and who is, and who is to come: This expresses the eternity of God, which we do not apprehend along the way unless by comparison to distinctions in time, as was said in chapter 1. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD Everywhere gentle in its individual members and in those who profess the faith, the Church eternally praises God by word and deed in times of difficulty and in times of prosperity, and She does this throughout a variety of cities, regions, provinces, languages and peoples. Nor does She cease to praise the Lord day and night, whole that perpetual praise continues that is given by those rational creatures in the heavens, in the Jerusalem above, after whose likeness the pilgrim Church rejoices to be formed. [Primasius Commentary on Revelation]

Oecumenius 6th century Their being many-eyed represents the all-surveying oversight of God over them. And they rested not day and night He says this not because they continually spend a painful and burdensome life, so that they are unable to have any respite from toil or from demanding obligation, but because they never cease from giving praises to God, and from reveling in their songs to Him. Their saying holy 7 times signifies often and continuously. The number 7 has been handed down many times in Holy Scripture, such as “she who was barren gave birth to seven, and she who had many children grew weak (1Sam. 2:5),” and “the seven eyes of the Lord which watch over all the earth (Zec. 4:10),” and “the righteous man” set free “seven times from his distress (Prv. 24:16).” He says, who is and who was, and who is coming: the holy and noble Trinity is indicated here, as was said earlier. But it does no harm to say it again now, for “to write the same things is not irksome to me, but it is safe for those who read (Phil. 3:1),” the divine apostle declared. He who is was the name given to the Father by Moses. For he says to him, “I am the one who is (Ex. 3:14).” He was is said about the Son by the evangelist himself, saying, “In the beginning was the Word, and the Word was with God, and the Word was God (Jn. 1:1).” By he who is coming he means the Holy Spirit, for he always visits the souls who are worthy to receive Him. [Oecumenius Commentary on Revelation]

Tyconius 330-390AD In the animals the 24 elders are indicated, for 6 wings in the 4 animals amount to 24 wings, and moreover he saw the animals around the throne, which is where he said that he had seen the elders. But how could an animal with 6 wings be like an eagle with 2 wings unless the 4 animals were one with 24 wings? And in this we recognize the 24 elders who are the Church, which he likens to an eagle with 2 wings, that is, the 2 Testaments, upon which it is borne above, lest it be hindered by earthly affections. [Tyconius Commentary on Revelation] St. Bede 672 AD wings. They raise the Church on high by the perfection of their doctrine. For the number six is called perfect, because it is the first which is made complete by its several parts, in that one which is the sixth part of six, and two which are the third, and three which are the half, make up the number six. Otherwise: the six wings of the four living creatures, which are twenty-four in number, intimate as many books of the Old Testament, by which the authority of the Evangelists is supported, and their truth proved. eyes. The holy Church observes itself with vigilance, both before God and before men. The Psalmist had beheld its eyes within, when he says(Ps. 94:14),"All the glory of that daughter of kings is within;" and its eyes without, when he adds immediately, "clothed around with golden fringes in variety." Otherwise: whether thou shalt attend to the letter, or seek for an allegory, in the Gospel thou wilt always find light. Another translation has: "Full of eyes before and behind;" because the light of the Gospel both illumines the dark sayings of the Law, and pours upon it the brightness of a new grace. rest. The holy living creatures for all the time of the age proclaim the sole dominion of the Godhead, the omnipotence and eternity of the Holy Trinity. For there abides in the heavenly places the continual praise of the intelligent creation. [The Venerable Bede Commentary on Revelation]

St. Bede 672 AD "They rest neither day nor night, saying: Holy, Holy, Holy, Lord God Almighty, as if to say: they ceased not from singing all the time. For the greatest and only rest of the saints is with unwearied voice to sing in heaven the praises of the Most High Trinity, which is God. But in a deeper sense God can be understood to have rested from His works… in that for the sake of His goodness alone He made works capable of resting in Himself… God, Who before the creation had perfect rest in Himself eternally, Himself also rested after the creation of the world… inasmuch as He supplies rest for the rational creatures." [The Venerable Bede On Genesis 2:2]

Rufinus 345-411AD God is called Almighty because He possesses rule and dominion over all things. But the Father possesses all things by His Son, as the Apostle says, "By Him were created all things, visible and invisible, whether they be thrones, or dominions, or principalities, or powers." And again, writing to the Hebrews, he says, "By Him also He made the worlds," and "He appointed Him heir of all things." By "appointed" we are to understand "generated." Now if the Father made the worlds by Him, and all things were created by Him, and He is heir of all things, then by Him He possesses rule also over all things. Because, as light is born of light, and truth of truth, so Almighty is born of Almighty. As it is written of the Seraphim in the Revelation of John, "And they have no rest day and night, crying Holy, Holy, Holy, Lord God of Sabaoth, which was and which is and which is to come, the Almighty." He then who "is to come" is called "Almighty." And what other is there who "is to come" but Christ, the Son of God? [Rufinus of Aquileia Commentary on the Apostles Creed]

St. Victorinus 304AD "Six wings." These are the testimonies of the books of the Old Testament. Thus, twenty and four make as many as there are elders sitting upon the thrones. But as an animal cannot fly unless it have wings, so, too, the announcement of the New Testament gains no faith unless it have the fore-announced testimonies of the Old Testament, by which it is lifted from the earth, and flies. For in every case, what has been told before, and is afterwards found to have happened, that begets an undoubting faith. Again, also, if wings be not attached to the living creatures, they have nothing whence they may draw their life. For unless what the prophets foretold had been consummated in Christ, their preaching was vain. For the Catholic Church holds those things which were both before predicted and afterwards accomplished. And it flies, because the living animal is reasonably lifted up from the earth. But to heretics who do not avail themselves of the prophetic testimony, to them also there are present living creatures; but they do not fly, because they are of the earth. And to the Jews who do not receive the announcement of the New Testament there are present wings; but they do not fly, that is, they bring a vain prophesying to men, not adjusting facts to their words. And the books of the Old Testament that are received are twenty-four, which you will find in the epitomes of Theodore. But, moreover (as we have said), four and twenty elders, patriarchs and apostles, are to judge His people. For to the apostles, when they asked, saying, "We have forsaken all that we had, and followed Thee: what shall we have?" our Lord replied, "When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." But of the fathers also who should judge, says the patriarch Jacob, "Dan also himself shall judge his people among his brethren, even as one of the tribes in lsrael." [St. Victorinus Commentary on Revelation]

St. Athanasius 295-373AD For the fact of those venerable living creatures (Isa. vi.; Rev. iv. 8) offering their praises three times, saying "Holy, Holy, Holy," proves that the Three Subsistences are perfect, just as in saying "Lord," they declare the One Essence. [St. Athanasius On Luke 10:22 and Matthew 11:27 Verse 6]

St. Ambrose 333-397AD “They repeat thrice and say the same word, that even in a hymn you may understand the distinction of Persons in the Trinity, and the oneness of the Godhead, and while they say this they proclaim God.” [St. Ambrose On the Holy Spirit Book 3 Chapter 16 Verse 110]

St. Gregory of Nyssa 335-394AD “The mystery of the Trinity was luminously proclaimed when they uttered that marvellous cry, Holy, being awestruck with the beauty in each Hypostasis of the Trinity.” [St. Gregory of Nyssa Against Eununius Book1]

Tertullian 155-250AD Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not "holy," and "hallowed" through Himself, seeing that of Himself He sanctifies all others-He to whom that surrounding circle of angels cease not to say, "Holy, holy, holy? " In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in "praying for all," even for our personal enemies. And therefore with suspended utterance, not saying, "Hallowed be it in us, "we say,-"in all." [Tertullian On Prayer Chapter 3]

St. Basil 330AD How could the Seraphim cry "Holy, Holy, Holy," Isaiah 6:3 were they not taught by the Spirit how often true religion requires them to lift their voice in this ascription of glory? Do "all His angels" and "all His hosts" praise God? It is through the co-operation of the Spirit. Do "thousand thousand" of angels stand before Him, and "ten thousand times ten thousand" ministering spirits? Daniel 7:10 They are blamelessly doing their proper work by the power of the Spirit. All the glorious and unspeakable harmony of the highest heavens both in the service of God, and in the mutual concord of the celestial powers, can therefore only be preserved by the direction of the Spirit. Thus with those beings who are not gradually perfected by increase and advance, but are perfect from the moment of the creation, there is in creation the presence of the Holy Spirit, who confers on them the grace that flows from Him for the completion and perfection of their essence. [St. Basil On the Spirit Chapter 16,38]

St. Cyril 315-386AD We make mention of heaven, and earth, and sea; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David's Magnify the Lord with me. We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with twain their feet, while with twain they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth Isaiah 6:2-3. For the reason of our reciting this confession of God, delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise. [St. Cyril of Jerusalem Lecture 23.6]

St. Jerome 347-420AD These are the two seraphim which glorify the Trinity with threefold song and are stored among the treasures of the church. [St. Jerome Letter 54.17] St. Thomas Aquinas 1225-1274AD Objection 2. Further, a speaker cries out on account of the distance of the hearer. But it is said of the Seraphim that "they cried one to another" (Isaiah 6:3). Therefore in the angelic speech local distance has some effect. On the contrary, It is said that the rich man in hell spoke to Abraham, notwithstanding the local distance (Luke 16:24). Much less therefore does local distance impede the speech of one angel to another. I answer that, The angelic speech consists in an intellectual operation, as explained above (1,2,3). And the intellectual operation of an angel abstracts from the "here and now." For even our own intellectual operation takes place by abstraction from the "here and now," except accidentally on the part of the phantasms, which do not exist at all in an angel. But as regards whatever is abstracted from "here and now," neither difference of time nor local distance has any influence whatever. Hence in the angelic speech local distance is no impediment. Reply to Objection 1. The angelic speech, as above explained (1, ad 2), is interior; perceived, nevertheless, by another; and therefore it exists in the angel who speaks, and consequently where the angel is who speaks. But as local distance does not prevent one angel seeing another, so neither does it prevent an angel perceiving what is ordered to him on the part of another; and this is to perceive his speech. Reply to Objection 2. The cry mentioned is not a bodily voice raised by reason of the local distance; but is taken to signify the magnitude of what is said, or the intensity of the affection, according to what Gregory says (Moral. ii): "The less one desires, the less one cries out." [St. Thomas Aquinas Summa Theologica Q. 107, Art. 4] St. Thomas Aquinas 1225-1274AD The second degree comprises those things which surpass the knowledge of all men without exception, not that they are in themselves unknowable, but on account of a defect in human knowledge; such as the mystery of the Trinity, which was revealed by the Seraphim saying: "Holy, Holy, Holy," etc. (Isaiah 6:3). [St. Thomas Aquinas Summa Theologica Q. 171, Art. 3] St. Thomas Aquinas 1225-1274AD Now our knowledge of the angels is imperfect, as Dionysius says (Coel. Hier. vi). Hence we can only distinguish the angelic offices and orders in a general way, so as to place many angels in one order. But if we knew the offices and distinctions of the angels perfectly, we should know perfectly that each angel has his own office and his own order among things, and much more so than any star, though this be hidden from us. Reply to Objection 1. All the angels of one order are in some way equal in a common similitude, whereby they are placed in that order; but absolutely speaking they are not equal. Hence Dionysius says (Coel. Hier. x) that in one and the same order of angels there are those who are first, middle, and last. Reply to Objection 2. That special distinction of orders and offices wherein each angel has his own office and order, is hidden from us. Reply to Objection 3. As in a surface which is partly white and partly black, the two parts on the borders of white and black are more akin as regards their position than any other two white parts, but are less akin in quality; so two angels who are on the boundary of two orders are more akin in propinquity of nature than one of them is akin to the others of its own order, but less akin in their fitness for similar offices, which fitness, indeed, extends to a definite limit. [St. Thomas Aquinas Summa Theologica Q. 108, Art. 3]

St. Clement of Rome 92AD Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture says, "Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, Daniel 7:10 and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory." Isaiah 6:3 And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] says, "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which He has prepared for them that wait for Him." 1 Corinthians 2:9 [St. Clement of Rome 1st Letter to Corinthians Chapter 34]

Origen 185AD My Hebrew master also used to say that those two seraphim in Isaiah, which are described as having each six wings, and calling to one another, and saying, "Holy, holy, holy, is the Lord God of hosts," were to be understood of the only-begotten Son of God and of the Holy Spirit. And we think that that expression also which occurs in the hymn of Habakkuk 3:2, "In the midst either of the two living things, or of the two lives, You will be known," ought to be understood of Christ and of the Holy Spirit. For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit, so that both of these beings which, according to the prophet, are called either "living things" or "lives," exist as the ground of the knowledge of God the Father. [Origen De Principiis Bk. 1 Chapter 3 Verse 4]

Origen 185AD For my Hebrew teacher also used thus to teach, that as the beginning or end of all things could be comprehended by no one, save only our Lord Jesus Christ and the Holy Spirit, so under the form of a vision Isaiah spoke of two seraphim alone, who with two wings cover the countenance of God, and with two His feet, and with two do fly, calling to each other alternately, and saying, "Holy, holy, holy is the Lord God of Sabaoth; the whole earth is full of Your glory." That the seraphim alone have both their wings over the face of God, and over His feet, we venture to declare as meaning that neither the hosts of holy angels, nor the "holy seats," nor the "dominions," nor the "principalities," nor the "powers," can fully understand the beginning of all things, and the limits of the universe. [Origen De Principiis Bk. 4 Chapter1 Verse 26]




4:9 And when those living creatures gave glory, and honour, and benediction to him that sitteth on the throne, who liveth for ever and ever;

Nicolas of Lyra 1270-1340AD This describes the worship of the divine praise in the other cathedral churches established throughout the world, which in celebrating the divine offices ought to follow the order of the 4 patriarchates, although the Roman Church, which is first, is head of all, and this is what is said: And when those living creatures gave glory… By serving and praising God in many kinds of ceremonies and by administering the sacraments. [Nicolas of Lyra Commentary on Revelation]




4:10 The four and twenty ancients fell down before him that sitteth on the throne, and adored him that liveth for ever and ever, and cast their crowns before the throne, saying:

Nicolas of Lyra 1270-1340AD The four and twenty ancients: That is, other cathedral churches conforming to them. and cast their crowns before the throne: As a sign of reverence they confess that they have the clarity of virtue and of wisdom, which is designated by the golden crowns, as was said above. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century Their casting their crowns before God indicates this: the crown is a symbol of victory and kingship. So when they cast them before the throne of God, they ascribe to God the ruler of all people, his real and true kingship and universal victory, saying, “To you, Lord, glory is due in the sight of all people because you brought all things from non-being into being, and by your will you gave substance to things which had no previous existence.” [Oecumenius Commentary on Revelation]

Primasius 550AD When the animals resounded with praise, that is, when the Evangelists preach and celebrate the dispensation of Christ, the 24 elders, that is, the whole Church, that is, the leaders and people immediately fall on their faces and adore Him who lives forever and ever. By ceasing their crowns before the throne, they are ascribing to God whatever they posses of virtue and dignity. For whatever good we seek and acquire by right is attributed to Him from whom He who conquers receives assistance. A figure of this action occurred in the Gospel when the people, going before the Lord, cast their garments and palm branches on the road before Him, saying, “Blessed is he who comes in the name of the Lord, the King of Israel (Mt. 21:9; 23:39).” [Primasius Commentary on Revelation] St. Bede 672 AD fall. When the living creatures utter the sound of praise, that is, when the Evangelists preach the dispensation of Christ, the whole Church, which is composed of rulers and people, for so much is signified by the number twelve being doubled, falls at once upon its face, and adores Him "Who lives for ever and ever." [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "The first living creature was like to a lion, and the second was like to a calf, and the third had a face like to a man, and the fourth was like to a flying eagle; and they had six wings, and round about and within they were full of eyes; and they had no rest, saying, Holy, holy, holy, Lord Omnipotent. And the four and twenty elders, failing down before the throne, adored God." The four and twenty elders are the twenty-four books of the prophets and of the law, which give testimonies of the judgment. Moreover, also, they are the twenty-four fathers — twelve apostles and twelve patriarchs.
And in that the living creatures are different in appearance, this is the reason:

• the living creature like to a lion designates Mark, in whom is heard the voice of the lion roaring in the desert.
• And in the figure of a man, Matthew strives to declare to us the genealogy of Mary, from whom Christ took flesh. Therefore, in enumerating from Abraham to David, and thence to Joseph, he spoke of Him as if of a man: therefore his announcement sets forth the image of a man.
• Luke, in narrating the priesthood of Zacharias as he offers a sacrifice for the people, and the angel that appears to him with respect of the priesthood, and the victim in the same description bore the likeness of a calf.
• John the evangelist, like to an eagle hastening on uplifted wings to greater heights, argues about the Word of God.

Mark, therefore, as an evangelist thus beginning, "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet; The voice of one crying in the wilderness," — has the effigy of a lion. And Matthew, "The hook of the generation of Jesus Christ, the son of David, the son of Abraham" — this is the form of a man. But Luke said, "There was a priest, by name Zachariah, of the course of Abia, and his wife was of the daughters of Aaron" — this is the likeness of a calf. But John, when he begins, "In the beginning was the Word, and the Word was with God, and the Word was God," sets forth the likeness of a flying eagle.
Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord Jesus Christ, bears the same likeness in the time of His advent. When He preaches to us, He is, as it were, a lion and a lion's whelp. And when for man's salvation He was made man to overcome death, and to set all men free, and that He offered Himself a victim to the Father on our behalf, He was called a calf. And that He overcame death and ascended into the heavens, extending His wings and protecting His people, He was named a flying eagle. Therefore these announcements, although they are four, yet are one, because it proceeded from one mouth. Even as the river in paradise, although it is one, was divided into four heads. Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without. [St. Victorinus Commentary on Revelation]

St. Victorinus 304AD "And they cast their crowns under His feet." That is, on account of the eminent glory of Christ's victory, they cast all their victories under His feet. This is what in the Gospel the Holy Spirit consummated by showing, For when about finally to suffer, our Lord had come to Jerusalem, and the people had gone forth to meet Him, some strewed the road with palm branches cut down, others threw down their garments, doubtless these were setting forth two peoples — the one of the patriarchs, the other of the prophets; that is to say, of the great men who had any kind of palms of their victories against sin, and cast them under the feet of Christ, the victor of all. And the palm and the crown signify the same things, and these are not given save to the victor. [St. Victorinus Commentary on Revelation]




4:11 Thou art worthy, O Lord our God, to receive glory, and honour, and power: because thou hast created all things; and for thy will they were, and have been created.

Nicolas of Lyra 1270-1340AD Thou art worthy, O Lord our God, to receive glory: This does not mean that God receives something new or that something new adds to God, as a result of human works and praises, but that humans who have received benefits from God rise to praise and glorify the excellence of the eternal majesty. because thou hast created all things: By creating them out of nothing. and for thy will they were: By your disposition from eternity before it is in effect preexists in the mind of the artisan; accordingly this is said in Book 7 of the Metaphysics that a house in matter is from a house which is in the mind (Aristotle Bk. 7 Ch. 7).Indeed all things find themselves created before God as things made before the artificer. and have been created: That is, produced in time and out of divine will, not out of necessity. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century Together with the holy living creatures, he says, the elders give glory to God. Their casting their crowns before God indicates this: the crown is a symbol of victory and kingship. SO when they cast them before the throne of God, they ascribe to God, the ruler of all people, his real and true kingship and universal victory, saying, “To you, Lord, glory is due in the sight of all people, because you brought all things from non-being into being, and by your will you gave substance to things which had no previous existence. [Oecumenius Commentary on Revelation]

Tyconius 330-390AD We also know of another translation: “Because you have created all things, and they exist and are created on account of your will.” Indeed, all things existed in the artful wisdom of God before they were formed in the act of creation. However, they were created in order that those things might exist also visibly which in their natures are according to the ideas written in the wisdom of God. [Tyconius Commentary on Revelation] St. Bede 672 AD cast. They assign, that is, to God whatever power, whatever dignity the have, for that He created all things out of nothing. [The Venerable Bede Commentary on Revelation]

The Apocalypse Of Saint John Chapter 5
5:1 And I saw in the right hand of him that sat on the throne, a book written within and without, sealed with seven seals.

Nicolas of Lyra 1270-1340AD And I saw in the right hand: Here he describes the worthiness of the human Christ, who receives the revelation. First the depth of the divine secret is advanced; second the difficulty of opening it, at the place: And I saw (5:2) third, the dignity of Christ is inferred, at the place, Then one (5:5). Concerning the first it is said: Then I saw in the right hand That one sitting is God three and one, as has been said. a book: The book is the divine knowledge, in which all things are written. One should know that in God knowledge is twofold or better unified but described in two modes: 1) the knowledge of the simple idea, which extends itself to all possible things, which never have been nor will be; and 2) the knowledge of vision, which considers the existence of each things and the distinctions of time, namely the past or the present or the future. These are operative in the power of God, insofar as it operates in time. Such are the things that were revealed to the human Christ and handed down by Him to John the Apostle. The operative power of God is called metaphorically His right hand. Because we work with the right hand, therefore the book that is called the knowledge of God concerning the things God disposes to do is conveniently said to be in God’s right hand. Sealed: This seal designates the closing of the divine knowledge of what God is disposed to do and the revelations which are to be fulfilled by God. with seven seals: That is, by every manner of obscurity, as some interpret, and here a unfixed number is placed for an unfixed-evidently seven for the multitude of obscurities. Gregory says in Homily 33: “Mary had seven demons and was filled with all the vices.” Nevertheless, this does not fit well with that which follows in the subsequent chapter concerning the opening of the seal, as it proceeds from the first seal to the seventh in a fixed pattern. It is clear, therefore, that the seven seals are not included to represent an unfixed number of obscurities. Henceforth, it seems better to say that these seals are nothing but the will of God closing and opening the secret, when and how it pleases God’s will, which, although it is one itself, is considered multiple according to various effects, according to Psalm 111:2: “Great are the works of the Lord, exquisite in all His purposes.” Therefore, the seven seals unveil the sevenfold distinctions of the revealed will of God in seven revelations, or what is to take place in seven periods of history. [Nicolas of Lyra Commentary on Revelation]

Apringius 6th Century The scroll, which is said to be written on the inside and on the outside, is the entire present world that is a creature of God. God perceives the inner thoughts of every creature and He knows their outer deeds. For, by the virtue of His power He surpasses this world that is contained by Him and by the clarity of His majesty He searches into the inmost parts. The book is said to be sealed by seven seals, so that the decree and limit of the present seven days, in which the world was made, might be manifested. Another interpretation: This book signifies the teaching of the Old Testament, which was given into the hands of our Lord, who accepted the judgment from the Father. The seven seals are these: First, incarnation; second, birth; third, passion; fourth, death, resurrection; sixth, glory; seventh, kingdom. These seals, therefore, are Christ. Since He compared all things through His humanity, He opened and unsealed everything that had been closed and sealed in the Scriptures. [Apringius of Beja Commentary on Revelation]

Primasius 550AD The book is in the right hand because it is in Christ for He is the arm of God, He is the right hand of blessedness. The book written on the inside and outside is both Testaments, the Old Testament on the outside because it was visible, and the New Testament on the inside because it lay hidden within the Old. The apostle speaks to the Hebrews of this: “For you have not come to what may be touched, a fire, a storm, and gloom, and a tempest, and the sound of a trumpet, and a voice with words whose hearers entreated that not further word be given to them, for they could not bear what was said,” and the following (Heb. 12:18-20). However, now “comparing spiritual things with spiritual things, we do not contemplate what is seen but what is not seen (1Cor. 2:13), for the things that are seen are temporal, but the things that are seen are eternal (2Cor. 4:18).” And therefore one book is mentioned, since the New Testament cannot be without the Old, nor the Old without the New. For the Old Testament is the messenger and the veil of the New, while the New is the fulfillment and revelation of the Old. And because the Old Testament was on the outside, it neither disclosed everything nor did it conceal everything. Or, to express this more clearly, every dispensation of the Savior that is either promised or enacted in either Testament is collected here in this book. [Primasius Commentary on Revelation]

St. Caesarius 470-543AD “Sealed,” it says, “by seven seals.” This means that the book was obscured by the plentitude of all mysteries, since until the passion and resurrection of Christ it had remained sealed. For in no way is anything called a “testament,” unless those who are about to die make it, and it is sealed until the death of the testator, and after His death, it is opened. And so, after the death of Christ every mystery was revealed. [St. Caesarius of Arles Commentary on Revelation]

St. Andrew 5th Century We recognize the book to be the most wise memory of God in which, according to David, all people are recorded, as well as the depths of the divine judgments. Those things written on the outside through the letter are more easily comprehended. Those things written on the inside through the Spirit are more difficult to decipher. The seven seals signify either the obscurity of the book that is known to no one or the economies of him “who searches the depths of the Spirit of God (1Cor. 2:10).” No created being is able to open these seals. The “book” also is understood to be the prophecy that Christ Himself said to be fulfilled in the Gospel (Lk. 4:21), but the rest of the prophecy will be fulfilled in the last days. [St. Andrew of Caesarea Commentary on Revelation]

Origen 185AD In fact the book was seen by John, Revelation 5:1-5 "written within and without, and sealed; and no one could open it to read it, and to loose the seals thereof, but the Lion of the tribe of Judah, the root of David, who has the key of David, Revelation 3:7 he that opens and none shall shut, and that shuts and none shall open." For the book here spoken of means the whole of Scripture; and it is written within (lit. in front), on account of the meaning which is obvious, and on the back, on account of its remoter and spiritual sense. [Origen Commentary on John 5.6]

Oecumenius 6th century Holy Scripture describes for us a certain scroll of God in which all human beings have been written down. Perhaps it calls the scroll figuratively God’s record of us, except that the prophet names it a little scroll, saying, “Your eyes saw my unformed substance, and in your little scroll all people will be written.(Ps. 136:16)” On the other hand, Moses the most wise, pleading for Israel, who had sinned, wept aloud to God and cried, “But now, if you will forgive their sin, forgive-and if not, blot me out of your scroll which you have written. (Ex. 32:32)” This is the scroll which the divine evangelist sees written within and without. Within would be those of the gentile who were idolatrous before believing in Christ. The little scroll was in the right hand of God; it refers, I imagine, to the ways of the saints who were triumphant in the Old Covenant. The little scroll had been shut and sealed with seven seals. The number seven, being a perfect number, indicates that the little scroll had been truly and very securely shut and sealed up. The fact that the scroll was closed and sealed indicates, as has been said, the lack of a free approach to God by those whose names were written in the scroll.[Oecumenius Commentary on Revelation] St. Bede 672 AD book. This vision represents the mysteries of holy Scripture, as laid open to us through the Incarnation of the Lord. And its concordant unity contains, so to say, the Old Testament without, and the New within. seals. That is, it was either covered by all the fullness of the hidden mysteries, or written as a roll by the direction of the sevenfold Spirit. [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "And I saw in the right hand of Him that sate upon the throne, a book written within and without, sealed with seven seals." This book signifies the Old Testament, which has been given into the hands of our Lord Jesus Christ, who received from the Father judgment. [St. Victorinus Commentary on Revelation]




5:2 And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book, and to loose the seals thereof?

Nicolas of Lyra 1270-1340AD And I sawHere the difficulty of opening the seal is described, when it says: And I saw a strong angel This seems to have been Gabrial who is interpreted as God’s might. Who is worthy to open the book: That is, to reveal the mystery of God. and to loose the seals: That is, to show how each seal proceeds from the divine will. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century No one, most divine angel, one would say to him, only the incarnate God, who took away sin and who canceled “the bond which stood against us (Col. 2:14)” and with his won “obedience” healed our “disobedience (Rom. 5:19).” [Oecumenius Commentary on Revelation] St. Bede 672 AD angel. He indicates the promulgation of the Law. For "many (St.Matt. xiii. 17) " prophets and wise men "desired to see the things which the Apostles saw;" and, "of this salvation," as Peter says (1St.Pet. i.10) "the prophets inquired diligently, and searched." This is the book which is closed both to the learned and unlearned in Isaiah (Isa. xxix. 11,12) , but of which even there the opening is thus announced, "In that day the deaf shall hear the words of the book (Isa. xxix. 18.)" And of this Ezekiel also says, (Ezek. ii.9. ) "And I saw, and behold a hand was sent unto me, in which was the roll of a book, and He opened it before me, and it was written within and without;" when he also added that which John concealed, namely, that which was written in the book, saying, "And there was written therein lamentations, and a dirge, and woe." For the whole course of the Old and New Testament forewarns, that sins are to be repented of, the kingdom of heaven to be sought, and the wailings of hell to be escaped. [The Venerable Bede Commentary on Revelation]

St. Ambrose 333-397AD Let us, then, keep the precepts of our forefathers, nor with rude and reckless daring profane the symbols bequeathed to us. That sealed book of prophecy, whereof we have heard, neither elders, nor powers, nor angels, nor archangels, ventured to open; for Christ alone is reserved the peculiar right of opening it. Who amongst us dare unseal the book of the priesthood, sealed by confessors, and long hallowed by the testimony of many? They who have been constrained to unseal, nevertheless have since, respecting the deceit put upon them, sealed again; they who dared not lay sacrilegious hands upon it, have stood forth as martyrs and confessors. How can we deny the Faith held by those whose victory we proclaim? [St. Ambrose Of the Christian Faith Book 3 Chapter 15 Verse 128]

St. Hippolytus 222AD And that the things spoken of old by the law and the prophets were all sealed, and that they were unknown to men, Isaiah declares when he says: "And they will deliver the book that is sealed to one that is learned, and will say to him, Read this; and he will say, I cannot read it, for it is sealed."17 It was meet and necessary that the things spoken of old by the prophets should be sealed to the unbelieving Pharisees, who thought that they understood the letter of the law, and be opened to the believing. The things, therefore, which of old were sealed, are now by the grace of God the Lord all open to the saints.20. For He was Himself the perfect Seal, and the Church is the key: "He who opens, and no man shuts; and shuts, and no man opens,"17 as John says. And again, the same says: "And I saw, on the right hand of Him that sat on the throne, a book written within and without, sealed with seven seals; and I saw an angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? "and so forth. "And I beheld in the midst of the throne, and of the four beasts, a Lamb standing slain, having seven horns, and seven eyes, which are the seven Spirits of God sent forth into all the earth. And He came and took the book out of the right hand of Him that sat upon the throne. And when He had taken the book, the four beasts and four-and-twenty elders fell down before the Lamb, having harps and golden vials full of incense, which is the prayers of the saints. And they sing a new song, saying, You are worthy to take the book, and to open the seals thereof: for You were slain, and hast redeemed us to God by Your blood."17 He took the book, therefore, and loosed it, in order that the things spoken concerning Him of old in secret, might now be proclaimed with boldness upon the house-tops. [St. Hippolytus Fragments from commentaries Daniel 2.19]


5:3 And no man was able, neither in heaven, nor on earth, nor under the earth, to open the book, nor to look on it.

Nicolas of Lyra 1270-1340AD And no man was able, neither in heaven: The angels. nor on earth: Humans. nor under the earth: The demons in whom the natural things remain intact. to open the book: No one can understand the divine mysteries, unless God, who first revealed them to the human Christ and Christ to John, reveals them. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD When it says that no man in Heaven was found worthy, it indicates that opening the book exceeded the capacities of the angels. This was not because they were ignorant of the future mystery of the Lord’s incarnation and work but because this was not to be completed through an angelic creature. For the Son of God, who through the assumption of true humanity was going to redeem humanity, wishing to fulfill all things through Himself. Therefore Isaiah said, “Neither an angel nor a messenger but the Lord Himself saved them (Is. 63:9).” When it says that no one on the earth was worthy, it means that no one of the just remains perfect in this life, for in order to be re-created man requires the assistance of him who alone is Creator. And that no one could be found under the earth means that no one among the said who had died was found worthy to open the scroll of even to see it. Here “to see” means “to comprehend,” and therefore Paul says that he preaches the unsearchable riches of Christ to the Gentile (Eph. 3:8) of which the Lord spoke, that is, the glory of the New Testament that was hidden in the law and that Christ reserved for his own presence. And so, no one was able to see this with an adequate sight, so that he might be able to effect it, since Christ had the power to fulfill it by his own dispensation. For this glory could only be foreseen by them, but it could not be effected. [Primasius Commentary on Revelation]

Oecumenius 6th century For neither did an angel accomplish this for us, as Isaiah says, “Not an envoy, nor an angel, but he himself saved them because he loved them (Is. 63:9),” neither a living man, nor even one of the dead. “a brother cannot ransom himself- a man cannot ransom himself,” as it is written somewhere (Ps. 48:8). And why does he say, “I tell you to open the little scroll,” when no human being was strong enough to look into it? For who could anyone of those filled with the mist of sin look into it in the presence of the divine throne, on which the scroll was laid” “The unworthiness of all of them caused me to lament.” But one of the elders encouraged me, pointing to the one who had opened it. [Oecumenius Commentary on Revelation] St. Bede 672 AD able. Neither an angel, nor any one of the just, although delivered from the bond of the flesh, was able to reveal, nor to search into the mysteries of the divine law, nor to look into the book, that is to contemplate the brightness of the grace of the New Testament, even as the children of Israel could not look upon the face of the lawgiver of the Old Testament, which contains the New. [The Venerable Bede Commentary on Revelation]

St. Gregory the Great 540-608AD For there are some who think that hell is in a definite place on earth, and others who think that it is under the earth. But it occurs to me that if we call an object ‘infernal’ because it lies in a lower position, then hell ought to be ‘infernal’ to the earth just as the earth is to the sky. This is perhaps what the Psalmist had in mind when he said, “You have freed my soul from the lower infernal regions.(85:13)” But this book in this verse in Rev. 5:3 that no one was able to open can refer only to Sacred Scriptures, for it was opened by no one but Christ the Redeemer, who became man, and by his death, resurrection and ascension opened the way to all the mysteries it contained. No one in Heaven opened it, because no angel could; no one on earth opened it, because no man living in the flesh had the power of doing so; no one under the earth was found worthy to open it, because souls separated from their bodies do not have such powers. No one but the Lord could open up the hidden meanings of the sacred Word. Since, then, no one under the earth was found worthy to unseal the book, I see no reason why we should not believe that Hades is under the earth. [St. Gregory Dialogue 4 Verse 44]
"No man was able, neither in heaven, nor on earth, nor under the earth, to open the book": where the words "in heaven" refer to the angels, "on earth" to men living in the body, and "under the earth" to souls in hell. [St. Thomas Aquinas Summa Theologica Whether the fire of hell is beneath the earth?]
"And I saw an angel full of strength proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no one was found worthy, neither in the earth nor under the earth, to open the book." Now to open the book is to overcome death for man. [St. Victorinus Commentary on Revelation]




5:4 And I wept much, because no man was found worthy to open the book, nor to see it.

Primasius 550AD It was the Church that wept in John’s weeping, for She is weighed down with the burden of sins and beseeches Her own redemption, which was shown to exist in the opening of this book. [Primasius Commentary on Revelation]

Nicolas of Lyra 1270-1340AD And I wept much: In this weeping John indicates the desire to know the future course of the Church. [Nicolas of Lyra Commentary on Revelation]

St. Victorinus 304AD "There was none found worthy to do this." Neither among the angels of heaven, nor among men in earth, nor among the souls of the saints in rest, save Christ the Son of God alone, whom he says that he saw as a Lamb standing as it were slain, having seven horns. What had not been then announced, and what the law had contemplated for Him by its various oblations and sacrifices, it behooved Himself to fulfill. And because He Himself was the testator, who had overcome death, it was just that Himself should be appointed the Lord's heir, that He should possess the substance of the dying man, that is, the human members. [St. Victorinus Commentary on Revelation] St. Bede 672 AD wept. He was grieved, as recognising the common misery of the human race. [The Venerable Bede Commentary on Revelation]




5:5 And one of the ancients said to me: Weep not; behold the lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Nicolas of Lyra 1270-1340AD And one: This infers the dignity of Christ, who alone was found worthy to receive these mysteries first and to announce them to others through John, when it is said: And one of the ancients said to me: By consoling me about my desire’s fulfillment. Who this elder was is not said. Some say that he was Matthew, the evangelist, who spoke in the person of Christ (Mt. 28:18), “All authority in Heaven and on earth has been given to me”; therefore it is said: behold the lion of the tribe of Juda: For Christ was the victor in his resurrection. But whatever the truth, this argument does not seem very strong, because John received this knowledge not from Matthew but by special revelation. Moreover, it was said earlier that the elders are understood to be the prelates of the Church. Therefore, it seems better to say that this elder was Peter, because it is said: One That is, the first among the Apostles in the manner of speaking with which it is said in Gn. 1:5, “And thee was evening and there was morning, the first day.” St. Peterhad already passed over though martyrdom to glory, because he suffered under Nero. John however, received this revelation after the time of Domitian. Thus the spirit of Peter assisting Christ or some image representing Peter said to John Weep not; behold the lion of the tribe of Juda, the root of David,” That is, descending from the root of David according to the flesh, as it was prophesied in Is. 11, “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.” hath prevailed to open the book: To show the course of the Church preordained by God. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century He, he says, who has conquered the Devil, is he who opened the little scroll and its seals. And who was the lion of the tribe of Judah? Certainly the Christ, about whom the patriarch Jacob said, “He stooped down, he crouched as a lion and as a lion’s cub. Who will raise him up (Gn. 49:9)?” That the Lord according to his humanity arose from Judah, the divine apostle is witness when he said, “For it is evident that our Lord Jesus Christ has risen from Judah (Heb. 7:14).” One might be surprised that he did not say of him, “A shoot from the root of Jesse,” or “A flower sprung up from the root,” as Isaiah said (Isa. 11:1), but he called him a root of David. He says this to show that according to his human nature he was a shoot sprung from the root of Jesse and David; but according to his divine nature, he himself is the root, not only of David but of all visible and invisible creation, since he is the cause of the universe, as was also said earlier. [Oecumenius Commentary on Revelation]

St. Augustine 354-430AD Why is He called a lamb in His passion? Because He underwent death without being guilty of any sin. Why a lion in His passion? Because in being slain He slew death. Why a lamb in His resurrection? Because His innocence is everlasting. Why a lion in His resurrection? Because everlasting also is His might. [St. Augustine Sermon 375.1]

St. Augustine 354-430AD So the true victory of our Lord Jesus Christ was achieved when He rose again and ascended into Heaven. Then was fulfilled what you heard when the Apocalypse was read, “The lion from the tribe of Judah has conquered.” It is he that is called the lion, he that is called a lamb. He is called a lion for courage for innocence. A lion because unconquered, a lamb because gentle. And when this lamb was slain, he conquered by his death the lion “who prowls around seeking whom he must devour.” The Devil, you see, is called a lion for his ferocity, not for any virtue. Thus the apostle Peter says we must be on the watch against temptations, “because your adversary the Devil is prowling around seeking whom he may devour”; but he did say how he prowls around: Like a roaring lion he is prowling around, seeking whom he may devour (1Pet. 5:8).” Who could avoid encountering the teeth of this lion, if the lion from the tribe of Judah had not conquered? Against the lion fights a lion, against the world a lamb. The Devil was exultant when Christ died, and by that very death of Christ was the Devil conquered. It’s as though he took the bait in a mousetrap. He was delighted at the death, as being the commander of death. What he delighted in, that’s where the trap was set for him. The mousetrap for the Devil was the cross of the Lord. The bait he would be caught by, the death of the Lord. And our Lord Jesus rose again. [St. Augustine Sermon 263.2] St. Bede 672 AD Weep not. He is forbidden to weep, because even then had been fulfilled in the Passion of Christ the mystery which long lay hidden, when, as He yielded up His spirit, the veil of the temple was rent. For to Him it is said, "Judah is a lion's whelp: to the prey, my son, thou art gone up: resting, thou couchedst as a lion, and as a lioness; who shall raise him up? (Gen. xlix. 9.)" He proceeds to describe how, and when, the Lion of the tribe of Judah prevailed. [The Venerable Bede Commentary on Revelation] St. Cyril 315-386AD He is called a Lion, not as a devourer of men, but indicating as it were by the title His kingly, and steadfast, and confident nature: a Lion He is also called in opposition to the lion our adversary, who roars and devours those who have been deceived 1 Peter 5:8. For the Savior came, not as having changed the gentleness of His own nature, but as the strong Lion of the tribe of Judah, saving them that believe, but treading down the adversary. He is called a Stone, not a lifeless stone, cut out by men's hands, but a chief corner-stone, on whom whosoever believes shall not be put to shame. [St. Cyril of Jerusalem Lectures 10.3] Rufinus 345-411AD But I believe that the expression “as a lion” must be interpreted in this way: the death of Christ marked the defeat and the triumph over the demons. In fact, our Lion had captured all the prey that the hostile lion had conquered after destroying and crushing the man. Then, by coming back from the underworld and ascending on high, he made slavery his captive. Therefore in his sleep the Lion won and defeated every evil and destroyed the one who had the power of death. [Rufinus The Blessing of the Patriarchs 1.6] Rufinus 345-411AD And since he is so, reclining, he sleeps like a lion. The wise man has the confidence of the lion (Prov. 28:1), especially when he can assuredly assert, I can do all things through Him who strengthens me (Phil. 4:13).” [Rufinus The Blessing of the Patriarchs 1.11]

St. Hippolytus 222AD Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion,2 on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king,2 John 18:37 so Antichrist is also a king. The Saviour was manifested as a lamb;2 John 1:29 so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the World in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad,2 and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple,2 John 2:19 and he will raise a temple of stone in Jerusalem. And his seductive arts we shall exhibit in what follows. [St. Hippolytus On the Antichrist Verse 6 ]

St. Caesarius of Arles 470-543AD ‘The Lion of the tribe of Juda has overcome’ He triumphed over death which the Devil had craftily inflicted upon man. [St. Caesarius of Arles Sermon 69 Verse 2]

St. Cyril He is called a Lion, not as a devourer of men, but indicating as it were by the title His kingly, and steadfast, and confident nature: a Lion He is also called in opposition to the lion our adversary, who roars and devours those who have been deceived. For the Savior came, not as having changed the gentleness of His own nature, but as the strong Lion of the tribe of Judah, saving them that believe, but treading down the adversary. [St. Cyril Catechetical Lecture 10]

St. Victorinus 304AD "Lo, the Lion of the tribe of Judah, the root of David, hath prevailed." We read in Genesis that this lion of the tribe of Judah hath conquered, when the patriarch Jacob says, "Judah, thy brethren shall praise thee; thou hast lain down and slept, and hast risen up again as a lion, and as a lion's whelp." For He is called a lion for the overcoming of death; but for the suffering for men He was led as a lamb to the slaughter. But because He overcame death, and anticipated the duty of the executioner, He was called as it were slain. He therefore opens and seals again the testament, which He Himself had sealed. The legislator Moses intimating this, that it behooved Him to be sealed and concealed, even to the advent of His passion, veiled his face, and so spoke to the people; showing that the words of his announcement were veiled even to the advent of His time. For he himself, when he had read to the people, having taken the wool purpled with the blood of the calf, with water sprinkled the whole people, saying, "This is the blood of His testament who hath purified you." It should therefore be observed that the Man is accurately announced, and that all things combine into one. For it is not sufficient that that law is spoken of, but it is named as a testament. For no law is called a testament, nor is any thing else called a testament, save what persons make who are about to die. And whatever is within the testament is sealed, even to the day of the testator's death. Therefore it is with reason that it is only sealed by the Lamb slain, who, as it were a lion, has broken death in pieces, and has fulfilled what had been foretold; and has delivered man, that is, the flesh, from death, and has received as a possession the substance of the dying person, that is, of the human members; that as by one body all men had fallen under the obligation of its death, also by one body all believers should be born again unto life, and rise again. Reasonably, therefore, His face is opened and unveiled to Moses; and therefore He is called Apocalypse, Revelation. For now His book is unsealed — now the offered victims are perceived — now the fabrication of the priestly chrism; moreover the testimonies are openly understood. [St. Victorinus Commentary on Revelation]




5:6 And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth.

Catechism of the Catholic Church 1137 The book of Revelation of St. John, read in the Church's liturgy, first reveals to us, "A throne stood in heaven, with one seated on the throne": "the Lord God."1 It then shows the Lamb, "standing, as though it had been slain": Christ crucified and risen, the one high priest of the true sanctuary, the same one "who offers and is offered, who gives and is given."2

Nicolas of Lyra 1270-1340AD And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb: That is, Christ in the middle of the church established in His name throughout the world, as He Himself says in Mt. 28:20, “Lo I am with you always to the end of the age.” Just as He was called the lion by virtue of His resurrection, so He is called the lamb by virtue of His sacrifice; therefore it is also said: standing, because He was raised to eternal life, Rom. 6:9: “Christ being raised from the dead will never die again.” And as it were slain, He is sacrificed daily in the Church, not dying according to the flesh, because He was raised to eternal life, as has been said, but according to the effect and representation. In the oblation of the Eucharist, the effect of His passion is communicated to us. The same is also a representative likeness of it, according to which it is said in Lk. 22:19: “Do this remembrance of me.” For that which represents something is called by its name, just as the image of Peter is called Peter, and for the same reason the Eucharist is called the sacrificed lamb to designate this. It is not said the lamb was simply slain, but as it were slain. having seven horns: That is, powers. The same is indicated by the seven spirits, Because the seven gift of the Spirit are like seven horns or powers to reprimand the power of the enemy. [Nicolas of Lyra Commentary on Revelation]

Origen 185AD If we enquire further into the significance of Jesus being pointed out by John, when he says, "This is the Lamb of God which takes away the sin of the world," we may take our stand at the dispensation of the bodily advent of the Son of God in human life, and in that case we shall conceive the lamb to be no other than the man. For the man "was led like a sheep to the slaughter, and as a lamb, dumb before his shearers," Isaiah 53:7 saying, "I was as like a gentle lamb led to the slaughter." Hence, too, in the Apocalypse a lamb is seen, standing as if slain. This slain lamb has been made, according to certain hidden reasons, a purification of the whole world, for which, according to the Father's love to man, He submitted to death, purchasing us back by His own blood from him who had got us into his power, sold under sin. [Origen Commentary on John 6.35]

Origen 185AD By this Word too, Which is Christ the Lamb, we shall be able to reason on many things, and shall in a manner attain to Him in the evening, while engaged with things of the body. But He Who offered the lamb for a sacrifice, was God hid in human form, the great Priest, He who said below, No man takes it (My life) from Me, but I lay it down of Myself: whence this name, the Lamb of God: for He carrying our sorrows, and taking away the sins of the whole world, has undergone death, as it were baptism. For God suffers no fault to pass uncorrected; but punishes it by the sharpest discipline. [Origen Aquinas Catena John 1:29]

Tyconius 330AD 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, degrades 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 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 (Matt. 16:18),” which is as though he said, “I shall build you upon me.” [Tyconius Commentary on Revelation]

St. Caesarius of Arles 470-543AD 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. [St. Caesarius of Arles Commentary on Revelation]

Apringius 6th Century 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 that 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, nor 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 call 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 say; “We know that God was in Christ reconciling the world to Himself (2Cor. 5:19).” 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 (Rom. 8:11).” Since “their sound has gone out into the whole world (Ps. 19:4),” he speaks of the Spirit as “those sent,” calling to mind gifts of the Holy Spirit that have been abundantly spread throughout the entire earth. [Apringius of Beja Commentary on Revelation]

St. Bede 672 AD a Lamb. The same Lord, Who is a Lamb in dying innocently, became also a Lion in boldly conquering death. Tichonius says that the Lamb is the Church, which has received all power in Christ. seven. The sevenfold Spirit in Christ is compared with horns, because of the excellency of power; and with eyes, because of the illumination of grace. [The Venerable Bede Commentary on Revelation]

Oecumenius 6th century He called the Lord a lamb on account of his guilelessness, and his ability to provide. For just as the lamb is the provider with its yearly production of wool, so also the Lord opens his hand and fills every living thing with delight(Ps. 144:16). This at least is what prophecy calls him, saying through Isaiah, “like a lamb he was led to slaughter, and like a sheep before its shearer he was dumb.(Is. 53:7)” But the lamb is described not as slaughtered, but as though it had been slaughtered. For Christ came to life again, trampling death underfoot, and despoiling Hades of the souls in its possession. For the death of Christ was not an absolute death, but as it were a death cut short by the resurrection. The 7 horns bear witness to his great strength, as the number 7, being the perfect number, often indicates, as has also been said earlier. The horns are the symbol of power, according to the prophet who said, “And all the horns of the wicked I will break off, but the horn of the just shall be exalted.(Ps. 74:11)” And also Habakkuk has, “there are horns in his hands.(3:4)” The 7 eyes which are the 7 spirits of God sent out into all the earth, Isaiah interprets for us, saying, “And there shall rest upon him a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and reverence; a spirit of fear of God will fill him.(11:2-3)” These spirits, that is, spiritual gifts of grace, have been sent to everyone from God, but no one ever received them in the same way as they rested upon Christ in their work among practically all people. And he grew stronger in word and understanding.(Luke 2:40) For the spirits which he himself as God sent from above, these received below as a human being. For he was both a human being and God. [Oecumenius Commentary on Revelation]

St. Theolphylus He is called the Lamb of God, because God the Father accepted His death for our salvation, or, in other words, because He delivered Him up to death for our sakes. For just as we say, This is the offering of such a man, meaning the offering made by him; in the same sense Christ is called the Lamb of God Who gave His Son to die for our salvation. And whereas that typical lamb did not take away any man's sin, this one has taken away the sin of the whole world, rescuing it from the danger it was in from the wrath of God.
Behold Him Who takes away the sin of the world: he said not, who will take, but, Who takes away the sin of the world; as if He were always doing this. For He did not then only take it away when He suffered, but from that time to the present, He takes it away; not by being always crucified, for He made one sacrifice for sins, but by ever washing it by means of that sacrifice. [St. Theolphylus Aquinas Catena John 1:29]

St. Jerome 347-420AD ‘And I saw a single Lamb standing in the presence of the throne.’ This refers to the Incarnation of the Savior. Scripture says, “Behold the Lamb of God, who takes away the sin of the world!(John 1:29)” [St. Jerome Homilies on the Psalms Homily 1] St. Bonaventure 1221-1274AD John puts forth [ponit] a fantastic vision and expresses the truth. He calls the gifts of the Holy Spirit horns and eyes. And why? You ought to understand, that of the gifts of the Holy Spirit is a certain efficacy, through which all evils are impugned; there is another efficacy of the gifts, through which man is expedited towards all good things. And because in horns is fortitude, for that reason he call the gifts, through which evils are impugned, horns. And because expeditive virtue is in the eyes, for that reason he calls the gifts, through which man is expedited towards all good things, eyes. -- Seven are the sins, which are impugned through the seven gifts of the Holy Spirit. The first is the sin of pride, the second sin is envy, the third wrath, the fourth sloth: [accidia], the fifth avarice, the sixth is gluttony [gula] and the seventh is luxury [luxuria]. [St.. Bonaventure of Bagnoregio] St. Augustine 354-430AD For that prophetic vision was not shown to bodily eyes through bodily forms, but in the spirit through spiritual images of bodily things. [St. Augustine Trinity Book 2 Chapter 6]





5:7 And he came and took the book out of the right hand of him that sat on the throne.

Nicolas of Lyra 1270-1340AD By this one should not understand that Christ received the knowledge of the course of the Church at that moment. The Spirit of Christ having been joined to the divinity from the instant of His creation knew all things that God knows by the knowledge of vision, including the course of the Church, as is clear from what has been said. Therefore, John’s seeing him receive the scroll designates the reception of Christ’s soul, but revealed anew to John and through him to the Catholic Church. [Nicolas of Lyra Commentary on Revelation]

Apringius 6th Century To be sure, the Lamb is the assumed man who for our salvation willingly offered Himself over to death. Worthily he received the book, 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 (Jn. 16:15).” Then did He receive this book, when raising from the dead He showed the mystery of the Trinity, which had been hidden from the ages, and revealed it to the world. [Apringius of Beja Commentary on Revelation]

Primasius 550AD 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 (Jn. 16:33),” 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. [Primasius Commentary on Revelation]

St. Irenaeus 135-202AD The Lord also say: "All things are delivered to Me by My Father;" Matthew 11:27 manifestly by Him who made all things; for He did not deliver to Him the things of another, but His own. But in 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." Revelation 3:7 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 no sin, neither was there found guile in His mouth;" 1 Peter 2:23 and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead;" Colossians 1:18 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 man might attain to immortality, having been invested with the paternal light. [St. Irenaeus Against Heresies 4.20.2] St. Bede 672 AD took. The Son of Man is said to have taken the book from the right hand of God, namely, the economy of the Incarnation, appointed by the Father and by Himself, in that He is God; because both dwell with the Holy Spirit upon the throne. For Christ, Who in His humanity is a Lamb, is also in His deity the right hand of the Father. [The Venerable Bede Commentary on Revelation]




5:8 And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:

Nicolas of Lyra 1270-1340AD And when he had opened the book: Here he describes the joy of those assisting Christ: first those assisting him in the Church militant; and second in the Church triumphant, at the place: Then I looked, and I heard (Rev. 5:11). Concerning the first it is said: And when he had opened the book: To reveal the progression of the Church. the four living creatures: That is, the four patriarchates of the Church. and the four and twenty ancients: That is, the cathedrals of the Catholic Church dispersed throughout the world, an through this others established by them are understood. fell down before the Lamb: For this they held the materials to venerate Him. having every one of them harps: Which is explained by what follows: which are the prayers of saints: Metaphorically-and through these and through similes the method is revealed to explain the rest, as has been said above. [Nicolas of Lyra Commentary on Revelation]

St. Andrew 6th Century The harps indicate the harmonious and melodious divine doxology, while in 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 (2Cor. 2:15).” The bowls are symbolic of the thoughts from which the sweet aroma of good works and pure prayer come. [St. Andrew of Caesarea Commentary on Revelation]

Primasius 550AD The bowls that are accepted by God are the pious confession in which no one is hidden with a two-faced 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 (1Pet. 2:21).” When, therefore, “those who belong to Christ crucify their own flesh with its passions and desires (Gal. 5:24),” 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 finisher of our faith (Heb. 12:2).” [Primasius Commentary on Revelation]

Oecumenius 6th century The elders holding harps indicates the harmony and concord of their confession of God, according to Scripture, “Sing praises to our God, sing praises.(Ps. 46:7)” The incense symbolizes the offering of all the nations, for Malachi, speaking in the person of God, says to disobedient Israel, "from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;(Mal. 1:11) predicting by these words the faith of the nations and their bringing of gifts. [Oecumenius Commentary on Revelation] St. Bede 672 AD opened. For that the Lord, by His Passion, proved that the announcements of both Testaments were fulfilled in Himself, the Church gives thanks, and offers herself to suffering, that, as the Apostle says, (Col. i.24)"She may fill up that which is wanting of the sufferings of Christ in her flesh." For by "harps," in which strings are stretched on wood, are represented bodies prepared to die, and by "bowls" hearts expanded in breadth of love. [The Venerable Bede Commentary on Revelation] St. Bede 672 AD 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 hum abundantly provided with the gift of spiritual prayers. Hence it is good that the women who came to the tomb early in the morning is 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, “having every one of them harps, and golden vials full of odours, which are the prayers of 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 hesitation. 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 alter in order to partake of the mysteries of the body and blood of the Lord. [St. Bede Homilies on the Gospels 2.10]

St. Irenaeus 135-202AD Those who have become acquainted with the secondary (i.e., under Christ) constitutions of' the apostles, are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet. For, "from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;(Mal. 1:11) " as John also declares in the Apocalypse: "The incense is the prayers of the saints." Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.(Rom. 12:1)" And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips.(Heb. 13:5)" Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by canceling it; but they are according to the Spirit, for we must worship God "in spirit and in truth.(John 4:24)" And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom. [Fragments from the Lost Writings of St. Irenaeus Chapter 37]

Origen 185AD We regard the spirit of every good man as an altar from which arises incense that is truly and spiritually sweet smelling, namely, the prayers ascending from a pure conscience. [Origen Against Celsus Book VIII Chapter 17] St. Hermas 80AD "[The Shepherd said:] ‘But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask him. But you, [Hermas,] having been strengthened by the holy angel [you saw], and having obtained from him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from him?’" [Hermas The Shepherd 3:5:4]

St. Clement of Alexandria 208AD "In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him [in prayer]" [Clement of Alexandria Miscellanies 7:12]

Origen 233AD "But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels . . . as also the souls of the saints who have already fallen asleep" [Origen Prayer 11]

St. Cyprian of Carthage 253AD "Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father’s mercy" [Cyprian of Carthage Letters 56[60]:5]

Anonymous 300AD "Atticus, sleep in peace, secure in your safety, and pray anxiously for our sins" [Anonymous funerary inscription near St. Sabina’s in Rome]

"Pray for your parents, Matronata Matrona. She lived one year, fifty-two days" (ibid.).

"Mother of God, [listen to] my petitions; do not disregard us in adversity, but rescue us from danger" (Anonymous Rylands Papyrus 3]

St. Methodius 305AD "Hail to you for ever, Virgin Mother of God, our unceasing joy, for to you do I turn again. You are the beginning of our feast; you are its middle and end; the pearl of great price that belongs to the kingdom; the fat of every victim, the living altar of the Bread of Life [Jesus]. Hail, you treasure of the love of God. Hail, you fount of the Son’s love for man. . . . You gleamed, sweet gift-bestowing Mother, with the light of the sun; you gleamed with the insupportable fires of a most fervent charity, bringing forth in the end that which was conceived of you . . . making manifest the mystery hidden and unspeakable, the invisible Son of the Father—the Prince of Peace, who in a marvelous manner showed himself as less than all littleness" [Methodius Oration on Simeon and Anna 1]

"Therefore, we pray [ask] you, the most excellent among women, who glories in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate the memory, which will ever live, and never fade away" (ibid.).

"And you also, O honored and venerable Simeon, you earliest host of our holy religion, and teacher of the resurrection of the faithful, do be our patron and advocate with that Savior God, whom you were deemed worthy to receive into your arms. We, together with you, sing our praises to Christ, who has the power of life and death, saying, ‘You are the true Light, proceeding from the true Light; the true God, begotten of the true God’" (ibid.).

St. Cyril of Jerusalem 350AD "Then [during the Eucharistic prayer] we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition . . . " [Cyril of Jerusalem Catechetical Lectures 23:9]

St. Hilary of Poitiers 365AD "To those who wish to stand [in God’s grace], neither the guardianship of saints nor the defenses of angels are wanting" [Hilary of Poitiers Commentary on the Psalms 124:5:6]

St. Ephraim the Syrian 370AD "You victorious martyrs who endured torments gladly for the sake of the God and Savior, you who have boldness of speech toward the Lord himself, you saints, intercede for us who are timid and sinful men, full of sloth, that the grace of Christ may come upon us, and enlighten the hearts of all of us so that we may love him" (Ephraim the Syrian Commentary on Mark]

"Remember me, you heirs of God, you brethren of Christ; supplicate the Savior earnestly for me, that I may be freed through Christ from him that fights against me day by day" (Ephraim the Syrian The Fear at the End of Life [A.D. 370]).


The Liturgy of St. Basil 373AD "By the command of your only-begotten Son we communicate with the memory of your saints . . . by whose prayers and supplications have mercy upon us all, and deliver us for the sake of your holy name" (Liturgy of St. Basil [A.D. 373]).

Pectorius 375AD "Aschandius, my father, dearly beloved of my heart, with my sweet mother and my brethren, remember your Pectorius in the peace of the Fish [Christ]" [Epitaph of Pectorius]

St. Gregory of Nazianz 380AD "May you [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd this sacred flock . . . gladden the Holy Trinity, before which you stand" [Gregory of Nazianz Orations 17[24]

"Yes, I am well assured that [my father’s] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind . . . " (ibid., 18:4).

St. Gregory of Nyssa 380AD "[Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom" [Gregory of Nyssa Sermon on Ephraim the Syrian]



St. John Chrysostom 396AD "He that wears the purple [i.e., a royal man] . . . stands begging of the saints to be his patrons with God, and he that wears a diadem begs the tentmaker [Paul] and the fisherman [Peter] as patrons, even though they be dead" (Homilies on Second Corinthians 26 [A.D. 392]).

"When you perceive that God is chastening you, fly not to his enemies . . . but to his friends, the martyrs, the saints, and those who were pleasing to him, and who have great power [in God]" [John Chrysostom Orations 8:6]

St. Ambrose of Milan 393AD "May Peter, who wept so efficaciously for himself, weep for us and turn towards us Christ’s benign countenance" [Ambrose of Milan The Six Days Work 5:25:90]

St. Jerome 406AD "You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard. . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs?" [Jerome Against Vigilantius 6]

St. Augustine 400AD "A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers" (Against Faustus the Manichean [A.D. 400]).

"There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended" (Sermons 159:1 [A.D. 411]).

"At the Lord’s table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps" (Homilies on John 84 [A.D. 416]).

"Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ" (The City of God 20:9:2 [A.D. 419]).





5:9 And they sung a new canticle, saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof; because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation.

Catechism of the Catholic Church 2642 The Revelation of "what must soon take place," the Apocalypse, is borne along by the songs of the heavenly liturgy ( Rev 4:8-11; 5:9-14; 7:10-12) but also by the intercession of the "witnesses" (martyrs). (Rev 6:10) The prophets and the saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the praise and glory of him who sits on the throne, and of the Lamb. (Rev 18:24; 19:1-8)In communion with them, the Church on earth also sings these songs with faith in the midst of trial. By means of petition and intercession, faith hopes against all hope and gives thanks to the "Father of lights," from whom "every perfect gift" comes down. (Jas 1:17) Thus faith is pure praise. [CCC 2642]

Nicolas of Lyra 1270-1340AD And they sung a new canticle: That is, pertaining to the New Testament. Thou art worthy: The meaning is clear from what has been said above. out of every tribe: The church is gathered from all nations. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD Christ wrote a new song by the harmonious truth of both Testaments. This He did when He, remaining the Word that 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 bestowed upon all those who being to the Church which He acquired, that it might be sung continually, and that in this church might rest secure as it awaits in hope the coming Judge, that “we might walk in the newness of life (Rom. 6:4).” As he said, “If any one wishes to be my disciple, let him deny himself and take up his cross and follow me (Lk. 9:23).” [Primasius Commentary on Revelation]

St. Andrew 6th Century Through this passage it is revealed that the ancients, both those in the Old Testament and those in the New Testament, were well pleasing to God, and that on behalf of the 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. [St. Andrew of Caesarea Commentary on Revelation]

St. Bede 672 AD sang. They praise the sacraments of the New Testament, which are complete in Christ, while they extol with praise that same dispensation of it that they confess to belong to Christ alone. redeemed. Here is further declared, that the living creatures and the elders are the Church, which is redeemed by the blood of Christ, and gathered out of the nations. For he shows in what heaven they are by saying, "And they shall reign upon the earth." [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "Twenty-four elders and four living creatures, having harps and phials, and singing a new song." The proclamation of the Old Testament associated with the New, points out the Christian people singing a new song, that is, bearing their confession publicly. It is a new thing that the Son of God should become man. It is a new thing to ascend into the heavens with a body. It is a new thing to give remission of sins to men. It is a new thing for men to be sealed with the Holy Spirit. It is a new thing to receive the priesthood of sacred observance, and to look for a kingdom of unbounded promise. The harp, and the chord stretched on its wooden frame, signifies the flesh of Christ linked with the wood of the passion. The phial signifies the Confession, and the race of the new Priesthood. But it is the praise of many angels, yea, of all, the salvation of all, and the testimony of the universal creation, bringing to our Lord thanksgiving for the deliverance of men from the destruction of death. The unsealing of the seals, as we have said, is the opening of the Old Testament, and the foretelling of the preachers of things to come in the last times, which, although the prophetic Scripture speaks by single seals, yet by all the seals opened at once, prophecy takes its rank. [St. Victorinus Commentary on Revelation]

Oecumenius 6th century And they sing a new song: for the song sung to God incarnate is new, since it had never been known before the incarnation. What was the song? You are worthy, he says, to effect this salvation for human beings, you who were slain for us, and with your blood you took possession of many from among those under heaven. Very correctly he said out of every tribe and tongue and people and nation: for he did not acquire redemption for everyone (for many died in unbelief), but only those who were worthy of salvation. [Oecumenius Commentary on Revelation]

Cassiodorus 485AD And he put a new song into my mouth (Ps. 40:3): That is, the most holy proclamation of the New Testament. New is a good description, for no earlier age looked on the Lord’s incarnation with bodily eyes. But for God nothing is new, since before the foundation of the world He knew all the content dispensation. Hymn is a Greek word meaning praise in musically collected verses. [Cassiodorus On the Psalms 40:3]





5:10 And hast made us to our God a kingdom and priests, and we shall reign on the earth.

Catechism of the Catholic Church 1546 Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." (Rev 1:6; cf. Rev 5:9-10; 1 Pet 2:5,9) The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are "consecrated to be . . . a holy priesthood." (LG 10 § 1) [CCC 1546]

Nicolas of Lyra 1270-1340AD And hast made us to our God a kingdom and priests: That is, participants of a kingdom. and priests: The sacrifices of praise being offered to God. and we shall reign on the earth: Where the saints are tread under foot, but “Above” the earth: That is, in Heaven, where the saints rule with Christ. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century You can understand this literally, for the kings and presidents of the churches are God’s faithful people and servants of Christ. But you can also understand kings to be those who control their passions and are not controlled by them. And you can understand priests to be those who present their own persons “as a living sacrifice, holy and pleasing to God.(Rom. 12:1)” [Oecumenius Commentary on Revelation]

St. Thomas Aquinas 1225-1274AD This kingdom is greatly to be desired for three reasons. (1) It is to be greatly desired because of the perfect justice that obtains there: "Thy people shall be all just."[Isa. 60:21] In this world the bad are mingled with the good, but in heaven there will be no wicked and no sinners. (2) The heavenly kingdom is to be desired because of its perfect liberty. Here below there is no liberty, although all men naturally desire it; but above there will be perfect liberty without any form of oppression: "Because the creature also shall be delivered from the servitude of corruption."[Rom. 8:21] Not only will men then be free, but indeed they will all be kings: "And Thou hast made us to our God a kingdom." This is because all shall be of one will with God, and God shall will what the Saints will, and the Saints shall will whatsoever God wills; hence, in the will of God shall their will be done All, therefore, shall reign, because the will of all shall be done, and the Lord shall be their crown: "In that day, the Lord of hosts shall be a crown of glory and a garland of joy to the residue of His people."[Isa. 28:5] (3) The kingdom of God is to be desired because of the marvellous riches of heaven: "The eye hath not seen O God, besides Thee, what things Thou hast prepared for them that wait for Thee."[Isa. 64:4] And also: "Who satisfieth thy desire with good things."[Ps. 102:5] [St. Thomas Aquinas On the Lord’s Prayer] St. Thomas Aquinas 1225-1274AD Man's essential reward, which is his beatitude, consists in the perfect union of the soul with God, inasmuch as it enjoys God perfectly as seen and loved perfectly. Now this reward is called a "crown" or "aurea" metaphorically, both with reference to merit which is gained by a kind of conflict--since "the life of man upon earth is a warfare" (Job 7:1)--and with reference to the reward whereby in a way man is made a participator of the Godhead, and consequently endowed with regal power: "Thou hast made us to our God a kingdom," etc. [St. Thomas Aquinas Summa Theologica Whether the aureole is the same as the essential reward which is called the aurea?]



5:11 And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients; and the number of them was thousands of thousands,

Nicolas of Lyra 1270-1340AD And I beheld: Here he describes the joy of those assisting Christ in the church triumphant: And I beheld, and I heard the voice of many angels: In this, the greatest number of them is noted, according to Job 25:3, “Is there any number to His armies?” and the same is designated in that which follows: and the number of them was thousands of thousands. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century And he says not only the elders but also the incorporeal powers of the angels were singing a triumphant song to Christ. Daniel also predicted their number as now mentioned. The song of the angels attributes seven different honors to Christ, because by the number seven they indicate that it is fitting for Christ to be crowned with ten thousand praises. [Oecumenius Commentary on Revelation]

St. Bede 672 AD voice. Countless thousands of the peoples flow together unto the Church, and praise God. [The Venerable Bede Commentary on Revelation]

St. Jerome 347-420AD This was not intended to be a specific number for the servants of God, but only indicates a multitude too great for human computation. These are the thousands and tens of thousands of which we read in the Psalms: "The chariot of God is attended by ten thousands; thousands of them that rejoice. The Lord is among them" (Ps. 67:18). And in another place: "He who maketh His angels spirits, and His ministers a flaming fire" (Ps. 103:4). [St. Jerome Commentary on Daniel Chapter 7]





5:12 Saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction.

St. Caesarius 470-543AD This is not said of his Godhead, in which are all the treasuries of wisdom (Col. 2:3), 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 (Rom. 8:32).” “All authority in Heaven and on earth has been given to me (Mt. 28:18).” However, He receives this authority according to His humanity, not according to His divinity. [St. Caesarius of Arles Commentary on Revelation]

Nicolas of Lyra 1270-1340AD The Lamb that was slain is worthy: “All things he held or more before the passion as I say, on account of the glory of the body and of that which followed. Therefore, this reception is accepted here for the manifestation of those things to the praise and the honor of the name of Christ. Consequently the praise of Christ is placed in all creatures when it is said: every creature which is in heaven: The people who are already home. And on the earth: The living still on the way. And under the earth: For all creatures, animals, and things lacking life are called to praise Christ inasmuch as they are matter and have the occasion of praising Him, because intellectual creature ascend through them to understand God and, as a consequence, to praise and glorify Him. The rest that follows is clear from what has been said. [Nicolas of Lyra Commentary on Revelation]




5:13 And every creature, which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them: I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, for ever and ever.

Catechism of the Catholic Church 449 By attributing to Jesus the divine title "Lord", the first confessions of the Church's faith affirm from the beginning that the power, honor and glory due to God the Father are due also to Jesus, because "he was in the form of God",65 and the Father manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory. [CCC449]

Catechism of the Catholic Church 2855 The final doxology, "For the kingdom, the power and the glory are yours, now and forever," takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven.176 The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory.177 Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of salvation will be brought to its completion and God will be all in all. [CCC2855]

St. Andrew 6th Century 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. [St. Andrew Commentary on Revelation]

St. Bede 672 AD in heaven. If the just are called "the sons of God," why not also the angels? But again, the heavenly host may also unite in singing that song, by rejoicing with us upon our redemption, as the holy Pope Gregory also has expounded it, saying, "For the voice of angels in praise of the Creator is the very admiration itself of inmost contemplation. (Morals on the Book of Job, bk. ii. ch. 10)" [The Venerable Bede Commentary on Revelation]

St. Thomas Aquinas 1225-1274AD Secondly, because by the lowliness of His Passion, human nature in Christ merited to be exalted above the angels; so that, as is said in Phil. 2:10: "In the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth." And therefore Christ has judiciary power even over the good and wicked angels: [St. Thomas Aquinas Summa Theologica Q. 59, Art. 6]

St. Hippolytus 222AD Of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints, (and) by death overcoming death. [St. Hippolytus On the Antichrist 26]

St. John Chrysostom 344-407AD What means "of things in heaven, and things in the earth, and things under the earth"? It means the whole world, and angels, and men, and demons; or that both the just and the living and sinners. [St. John Chrysostom Homilies on Philippians 7,9-10]

Cassiodorus 485AD The mention of Heaven means that all Heavenly things must praise Him, the mention of earth all earthly things, the mention of the sea all things that swim. [Cassiodorus On the Psalms 68:35]

St. Clement of Alexandria 150-215AD He saves with dignity of honor; so "that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth; that is, angels, men, and souls that before His advent have departed from this temporal life. [Fragments of Clement from the Latin Translation of Cassiodorus]

Origen 185AD Therefore He is the efflux of the glory of God in this respect, that He is omnipotent-the pure and limpid Wisdom herself-glorified as the efflux of omnipotence or of glory. And that it may be more clearly understood what the glory of omnipotence is, we shall add the following. God the Father is omnipotent, because He has power over all things, i.e., over heaven and earth, sun, moon, and stars, and all things in them. And He exercises His power over them by means of His Word, because at the name of Jesus every knee shall bow, both of things in heaven, and things on earth, and things under the earth. And if every knee is bent to Jesus, then, without doubt, it is Jesus to whom all things are subject, and He it is who exercises power over all things, and through whom all things are subject to the Father; for through wisdom, i.e., by word and reason, not by force and necessity, are all things subject. [Origen de Principiis Bk. 1.10]



5:14 And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces, and adored him that liveth for ever and ever.

Oecumenius 6th century The present words show the concordant hymn of praise from all creation in heaven and on earth to God, both the Father and the Word incarnate in human form, with the Holy Spirit, too, of course, sharing in their praise. [Oecumenius Commentary on Revelation] St. Bede 672 AD Amen. When the people within the Church make the praise of the Lord resound, the teachers confirm the same, and for example's sake, together with them adore the Lord. [The Venerable Bede Commentary on Revelation]

St. Andrew 6th Century "The four living creatures and the elders together signify the fact that through Christ God, Who has joined together that which was separate and destroyed the middle wall of partition (Ephesians 2.14), a single flesh and a single Church has been formed from angels and men. And, together with the four living creatures who surpass the other orders of angels, the elders also, who signify the fullness of those being saved, are worthy of the song and the worship of God. May we also be vouchsafed this in Christ Himself, the Giver of peace and our God, to Whom with the Father and the Holy Spirit may there be glory, dominion and honor, both now and ever and unto the ages of ages. Amen." [St. Andrew of Caesarea] St. Jerome 347-420AD Who of the angels or saints is to equal the Creator in glory or power, since He Himself gives glory to all, that the praise of Him may be eternal whom every creature fears with a mighty fear and before whom all tremble, whom the cherubim and seraphim and the four living creatures praise together in unceasing chorus, whom the dominations and principalities adore, whom all the earth worships? [St. Jerome Homily on the Psalms Homily 66] The Apocalypse Of Saint John Chapter 6


6:1 And I saw that the Lamb had opened one of the seven seals, and I heard one of the four living creatures, as it were the voice of thunder, saying: Come, and see.

Nicolas of Lyra 1270-1340AD And I saw that the Lamb had opened: After he mode of divine revelation now the course of fulfillment is described under the opening of the seven seals, by which the book was called sealed. According to the seven seals it is divided into seven parts, which are clear in the text. Therefore, in the first part it says: And I saw that the Lamb had opened one of the seven seals: Namely the first, in the manner of speaking by which it is said in Genesis 1 “And there was evening and there was morning the first day.” That is, the first, whence consequently it is said there, “And there was evening and there was morning the second day,” and thus up to the seventh in this manner in this way, the opening of the second, the third, and up to the seventh seal is described. and I heard one of the four living creatures: That is, the first, for the same reason that it was said of the seals, and thus it is done for the other three creatures. According to those who say that the living creatures signify the four evangelists, this was Mark, designated in the image of a lion, which has been discussed above in chapter 4. But since this interpretation does not agree with the order of the evangelists, in which Matthew is placed first and Mark second, therefore, I said above in chapter 4 that the four living creatures designate the four patriarchates of the Church. Therefore, I have to say that the first living creature was the patriarch of the first see of the Church, namely Jerusalem, who was St. James, called the brother of the Lord, because he was similar to him. He died earlier by the sword under Nero, as is clear from Josephus in Bk. 20 of The Antiquities. This revelation was made to John at the same time of Domitian. Come, and see: The course of the primitive Church. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century The successive removal of the seals, then, symbolizes the redemption little by little of the openness and intimacy towards God that the Only-begotten by his incarnation made possible for us, making amends for our faults by his own acts of reparation. We must understand that the undoing of each seal denoted one of the works of the Lord effected for our salvation, and of his acts against our spiritual enemies. Therefore, the first benefit of our Savior Christ to our race, which loosed the first seal of the scroll and has begun our restoration to the place from which we were banished as a result of Adam’s transgression, and the recovery of the intimacy with God which we lost, and the change of our inability to speak into frank confidence, was established by the physical birth of the Lord. [Oecumenius Commentary on Revelation]

St. Bede 672 AD opened. Seeing that the seals are first loosed, and the book is then opened, he has purposely changed the accustomed order. For in that He suffered and rose again, the Lord taught the Church that He was the end of the law; and in that He ascended into heaven, by the mission of the Holy Spirit, He strengthened the Church with the gift of a more hidden mystery. So He then opened the book, and now He looses the seals of it. In the first seal, accordingly, he beholds the glory of the primitive Church, in the following three the threefold war against it, in the fifth the glory of those who triumph in this war, in the sixth the things which are to come in the time of Antichrist, and that with a brief recapitulation of former events, in the seventh the beginning of eternal rest. Come. We also are admonished by the loud voice of the Gospel to behold the glory of the Lord.[Bede Explanation of the Apocalypse]

Primasius 550AD He said, “I heard one of the four animals say, ‘Come and see.’” This one animal is the whole Church preaching with a great voice and inviting the Church to greater faith, “Come and see!” If anyone thirsts, let him come and drink (Jn. 3:37).” Approach him and you will be illuminated (Ps. 34:5).” “Arise, you who sleep, arise from the dead, and Christ will illuminate you (Eph. 5:14).” [Primasius Commentary on Revelation]

St. Andrew 6th Century Indeed, here is indicated the good order of those in Heaven, which descends from the first ranks to the second. And therefore from one figure of the four-formed living creatures, namely, from the lion, he heard the first voice that gave the command, “Come!” to the angel who mystically symbolizes the vision. The first living creature, the lion, seems to me to signify the royal intention of the apostles against the demons. Concerning them it is said, “Behold, the kings of the earth have gathered together (Ps. 47:9).” And again: “You will establish them as rulers over all the earth (Ps. 44:17).” [St. Andrew of Caesarea Commentary on Revelation]




6:2 And I saw: and behold a white horse, and he that sat on him had a bow, and there was a crown given him, and he went forth conquering that he might conquer.

Nicolas of Lyra 1270-1340AD and behold a white horse: Which, as some expositors say, indicates the Emperor Caligula, who immediately succeeded Tiberius under whom Christ had suffered. He is designated by the white horse because he did not threaten the Christians but, to some extent, consoled them; he sent Pilate, who judged Christ unjustly, into exile, and similarly Herod, who had beheaded John and scorned Christ in the passion (Lk. 23). Therefore, it is added: and he went forth conquering that he might conquer: The adversary of Christ, as it has been said. This, however, does not seem to me to be fitly said. For Caligula was so perverse that he sent his statue throughout the world to be adored as a God. Because those living in Judaea refused to do this, he sent Petronius with an army into Judaea to set up this statue in the temple and to kill those who refused as Josephus says in The Antiquities and The Wars of the Jews. Nevertheless, Petronius did not give order, because Caligula died beforehand. In that time the apostles and other Christians were living in Jerusalem and in Judaea, and it is clear that Caligula did not console them-instead, he was cruel. The order had been given to the rest of the inhabitants of Judaea to adore him. Although he had sent Herod and Pilate into exile, this was not on account of Christ, but for totally other causes, as Josephus reports, which, for briefness, I omit. Similarly because it is added: and he went forth conquering that he might conquer: It does not seem fitting that this apply to Caligula, because he was shamefully killed in Rome for his cruelties, his wife was pierced, an his only daughter was dashed against a wall. Therefore, other seem to say better, namely, that the white horse is understood as the band of the apostles made white by their sanctity of life. St. James, bishop of the Church in Jerusalem, is said to have used not woolen vestments but linen and therefore white. It is probably possible to determine the same about the other apostles, whence Muhammad call them whitewashed men. The one sitting on that horse is understood to be Christ, the rider and leader of them, according to Rom. 8:14, “For all who were led by the Spirit of God are children of God.” According to this, the line should be interpreted: And there was a white horse! Namely, the council of the apostles. and he that sat on him: Namely, Christ. had a bow: That is, the preached word. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD This white horse can be understood as the Church of truth, represented in the persons of the Apostles and preachers, which was made whiter than snow by grace. The rider upon the horse is Christ. Therefore, it was said to him through the prophet, “For you mounted your horses and your army is salvation (Hab. 3:8).” For the same reason he is said to hold an arrow. And arrow is aptly compared with the preaching of the Word of God, for when the hearts of people are pierced, they are able to bear the fruit of faith. And so we read, “Your sharp arrows are very powerful; people fall before you (Ps. 45:5).” The crown indicates the reward rightly given to preachers. [Primasius Commentary on Revelation]

St. Caesarius 470-543AD The white horse is the Church, and its rider is Christ. This horse of the Lord with the bow made ready for war was promised beforehand by Zechariah. “The Lord God will visit his flock, the house of Israel, and he will arrange him as a formidable horse in war, and from him he looked, and from him he arranged the battle order, and from him came the bow in anger, and from him will come out every oppressor (Zec. 10:3-4).” And so we interpret the white horse to be the prophets and the apostles. In the rider who is crowned and has a bow we recognize not only Christ but also the Holy Spirit. For after Christ ascended into Heaven, he opened all mysteries and sent the Holy Spirit. Through preachers the word of the Spirit, as though they were arrows, went out to the hearts of people and conquered their unbelief. The crown upon the head are the promises made through the Holy Spirit. [St. Caesarius of Arles Commentary on Revelation]

St. Andrew 6th Century We understand the loosing of the first seal to signify the generation of the apostles. For, as though it were a bow, they stretch forth the gospel message against the demons and led to Christ those wounded by the arrows of salvation. And because they conquered the leader of deceit through the truth, they received a crown, and in hope they await a second victory, namely, the confession of the name of the Master unto a violent death. Therefore, it is written, “he went out conquering and to conquer.” For, the first victory is the conversion of the nations; the second is the willing departure from the body in persecution for the sake of that conversion. [St. Andrew Commentary on Revelation]

Oecumenius 6th century The white horse is a symbol of the gospel, as the benefit due to be conferred on human beings. The crown symbolizes might and victory. And he came out carrying the crown for Christ,(John 19:5) as for one who had begun to conquer the Devil, who had enslaved our race, He says he went out so that the conqueror might conquer: Christ was the conqueror, so that he might make a complete defeat, and the rider carried the crown for him as a symbol of victory. This then is the first benefit. [Oecumenius Commentary on Revelation]

St. Bede 672 AD white. The Lord presides over the Church, which is made whiter than snow by grace, and He bears the arms of spiritual teaching against the ungodly; and in the persons of His own He receives, as conqueror, a crown; as it is said of Him, "He received gifts in men.{Ps. lxvii. 19)" In their persons also, although Lord of heaven, He was persecuted by Saul. [The Venerable Bede Commentary on Revelation]

St. Bede 672 AD “Surely the white horse is the Church; the Rider who was commanding it is the Lord; He had a bow because He was coming to make war against the powers of the air; and a crown of victory was given to Him because by dying He overthrew the reign of death.” [The Venerable Bede On the Tabernacle 1,4]

St. Thomas Aquinas 1225-1274AD He sustained an external assault on the part of the world and the devil, and won the crown of victory by overcoming them. [St. Thomas Aquinas Summa Theologica Whether there was the "fomes" of sin in Christ?]

St. Victorinus 304AD "And when the Lamb had opened one of the seven seals, I saw, and heard one of the four living creatures saying, Come and see. And, lo, a white horse, and He who sate upon him had a bow." The first seal being opened, he says that he saw a white horse, and a crowned horseman having a bow. For this was at first done by Himself. For after the Lord ascended into heaven and opened all things, He sent the Holy Spirit, whose words the preachers sent forth as arrows reaching to the human heart, that they might overcome unbelief. And the crown on the head is promised to the preachers by the Holy Spirit. The other three horses very plainly signify the wars, famines, and pestilences announced by our Lord in the Gospel. And thus he says that one of the four living creatures said (because all four are one), "Come and see." "Come" is said to him that is invited to faith; "see" is said to him who saw not. Therefore the white horse is the word of preaching with the Holy Spirit sent into the world. For the Lord says, "This Gospel shall be preached throughout the whole world for a testimony to all nations, and then shall come the end.(Matt. 24:14)" [St. Victorinus Commentary on Revelation]





6:3 And when he had opened the second seal, I heard the second living creature, saying: Come, and see.

Nicolas of Lyra 1270-1340AD And when he had opened the second seal: This is the second part, in which the status of the Church from the time of Nero up to that of Emperor Titus is described, when it is said: I heard the second living creature: According to what was said before, this was the first patriarch of the church of Antioch, namely St. Peter, who first ruled that church, as is said in the Lives of Illustrious Men, and had already died through martyrdom. He said: Come, and see: That status of the Church under Nero. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD The same words of exhortation to “come and see” are repeated, but for a different reason. The white horse is portrayed as good, but the red horse is portrayed as evil. Just as in regard to the good, joy is promised for the Church’s victory, so here there is a warning against evil from a foreknowledge of the future. [Primasius Commentary on Revelation]

St. Andrew 6th Century I suppose that the second living creature is the bull to depict the sacred sacrifices of the holy martyrs, since the first creature signified the apostolic authority. [St. Andrew Commentary on Revelation]

Oecumenius 6th century The second benefit of Christ towards us, which opened the second seal of the scroll and went on both to expunge our disgrace and to restore to us the vision so that he might know not only that he was himself the conqueror, but also that the wretch had been defeated, and in disgrace he went away and for the first time came to know his own weakness. [Oecumenius Commentary on Revelation] St. Bede 672 AD second. He is wisely bidden to observe the opposing horsemen, that , as he derives joy from the prosperity of the Church, so he may acquire caution also from its adversity, by foreknowledge of it. [The Venerable Bede Commentary on Revelation]





6:4 And there went out another horse that was red: and to him that sat thereon, it was given that he should take peace from the earth, and that they should kill one another, and a great sword was given to him.

Nicolas of Lyra 1270-1340AD And there went out another horse that was red: That is, the Roman people, which is called red at the time of Nero because Nero killed many of the Romans out of cruelty-even his own mother and wife, and he is sad to have killed his brother, sister, and even his teacher, Seneca. In another way more properly “red” because Nero caused the City of Rome to be burned for it to seem like fire of ancient Troy. In such a fire, out of the mixture of smoke and fire the appearance of redness is caused. and to him that sat thereon: Namely, Nero having the power. it was given: That is, having been permitted by God. that he should take: That is, to carry off. peace from the earth: Because the populace was thrown into confusion throughout the Roman Empire doe to his evil deeds. and that they should kill one another: As a result of Nero’s perfidy and after he killed himself, Otho, Galba, and Vitellius wanted to usurp the office. Out of their mutual struggle many were killed. and a great sword was given to him: That is, the power of killing Christians. He started the first persecution against the Church, that is, persecutions instigated by Roman emperors. The Church had entered persecution earlier by the Jews. Indeed, the severe commands of Caligula were not directed against the Church, but against the inhabitants of Judah, of whom comparatively few were Christian; nor was the order executed, and, therefore, the first persecution of the Church is attributed to Nero. Even Claudius, who was emperor between Caligula and Nero, is not reputed to have persecuted the Christians. Nero, however, killed the leaders of the apostles and many other Christians in Rome to be killed. [Nicolas of Lyra Commentary on Revelation]

Tyconius 330AD This red horse, gory not with its own blood but with the blood of others, is said to fight against the victorious Church when it is sent in to take that peace from the earth that passes all understanding. For the Church is taught both from deed and from the sword. [Tyconius Commentary on Revelation]

St. Caesarius 470-543AD The red horse comes out against the victorious and conquering Church. That is, there comes an evil and wicked people, made bloody from its rider, the Devil. This is just as we read in Zechariah concerning the red horse of the Lord, except that there it is red from his own blood, while here it is red from the blood of others (Zec. 1:8).” And to him a great sword was given, to take peace of the earth, for the Church posses an eternal peace that Christ left behind for himself. As we noted, the white horse is the Church and its rider is Christ or the Holy Spirit in whose had is a bow that sends forth his commandments, as though they were powerful, sharp arrows, throughout the whole world both to kill sins and to enliven the hearts of the faithful. The crown upon his head is the promise of eternal life. Here, the red horse is an evil people whose rider is the Devil. It is said to be red because it has been made red with the blood of multitudes. And a sharp sword was given to it to take peace from the earth. This means that with the Devil’s participation and influence evil people join together and do not cease to incite among themselves strife and conflict, even unto death. [St. Caesarius of Arles Commentary on Revelation]

Oecumenius 6th century The red horse is the symbol of blood; that is why a sword was given to its rider, so that he might destroy and cut to pieces the tendency for evil found among the inhabitants of the earth. And he says, so that men should slay one another, that is, that they might destroy each other’s eagerness to commit evil. For the Lord did not come to bring peace on earth, but a sword, and to raise up a son against his father and a bride against her mother-in-law.(Matt. 10:34-35) And their new and God-fearing behavior against that which is old and condemned. [Oecumenius Commentary on Revelation] St. Bede 672 AD red. Against the Church victorious and conquering there went out a red horse, that is, a evil people, bloody from its rider, the devil. Yet we have read in Zechariah (Zech. i. 8) of the red horse of the Lord. But the former one is red with his own blood, this with the blood of others. earth. That is, its own peace. But the Church has received an eternal peace, which has been left (St. John xiv. 27) to it by Christ. sword. That is, either against those whom he makes betrayers of the faith, or whom he makes martyrs. And concerning this it is said to the blessed Job, "He who made him has made His sword to approach; (Job xl. 14)" that is, either that he may not try the saints, as much as the ungodly one wills, or, that the vengeance of his own rage may return upon himself. [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "And when He had opened the second seal, I heard the second living creature saying, Come and see. And there went out another horse that was red, and to him that sate upon him was given a great sword." The red horse, and he that sate upon him, having a sword, signify the coming wars, as we read in the Gospel: "For nation shall rise against nation, and kingdom against kingdom; and there shall be great earthquakes in divers places.(Luke 21:10-11)" This is the ruddy horse. [St. Victorinus Commentary on Revelation]

St. Andrew 6th Century We suggest this second seal is to be interpreted as the succession of the apostles that is fulfilled through the martyrs and teachers. During this succession, as the proclamation is extended abroad, the peace of the world is taken away, creation being divided against itself, as was spoken by the Lord, “I have not come to bring peace on earth, but a sword (Mt. 10:34).” And by this sword the sacrifices of the martyrs are offered on the Heavenly alter. The “red horse” is symbolic either of the shedding of blood or of the red-hot disposition of those who suffer for Christ. The words “it was permitted to its rider to take peace” show the all-wise permission of God that tests his faithful servants through temptation. [St. Andrew of Caesarea]




6:5 And when he had opened the third seal, I heard the third living creature saying: Come, and see. And behold a black horse, and he that sat on him had a pair of scales in his hand.

Nicolas of Lyra 1270-1340AD And when he had opened the third seal: Here is the third part in which the status of the Church under Titus is described, when it is said: I heard the third living creature: That is, the first patriarch of the Church of Alexandria, St. Mark, as it is held in the Lives of Illustrious Men. That is, the Roman army, which is effectively called black, just as the sun is called hot. For the Roman army under Titus so afflicted the inhabitants of Jerusalem that they were blackened by famine and by other afflictions, as Josephus relates in the book of The Wars of the Jews. (Bk. 5.10) and he that sat on him: Titus ruling the army. had a pair of scales in his hand: That is, divine justice, which he pursued in the surge; for he proceeded out of the ordination of divine justice. The Roman army partly killed and partly captured the Jews, in punishment for the death of Christ, just as was clearly predicted in Lk. 19:43: “Indeed the days will come upon you, when your enemies will set up ramparts around you and surround you…” Nevertheless, this was not the intention of Titus and his army, who came against the Jews for another reason, namely, their rebellion against Roman rule as is clear from Josephus in the book of The Wars of the Jews. Therefore, it is said that he was holding the scales in his hand and not in his mind. The work of divine justice was executed in this way, by the hand the work is understood, because thus it is effected. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century The third mercy of Christ to us broke the 3rd seal, and brought us from condemnation back to God the Father. This mercy is his saving teaching and the benefits effected through his divine miracles. For these contributed the destruction of the Devil. And behold a black horse, and he that sat on him had a pair of scales in his hand: The black horse represents sorrow and grief, now that the destruction of the Devil had been achieved by the divine instructions. On this account the Devil was grieving for his release, which was being postponed for so many ages. The scales are the symbol of equity and righteousness. The scales are the symbol of the righteous judgment of the Lord on our behalf. [Oecumenius Commentary on Revelation] St. Bede 672 AD black. The black horse is the band of false brethren who have the balance of a right profession, but hurt their fellows through works of darkness. For when it is said in the midst of the living creatures, "hurt not," it is shewn that one is there who hurts. Of the running forward of this horse, the Apostle says, "Without were fightings, within were fears. (2 Cor. vii. 5)" [St. Bede Commentary on Revelation] St. Caesarius 470-543AD In the black horse we recognize an evil people that works in performance with the Devil. “He had a balance in his hand,” which indicates that while evil persons pretend to have the balance of justice, they deceive many. [St. Caesarius of Arles Commentary on Revelation] St. Victorinus 304AD "And when He had opened the third seal. I heard the third living creature saying, Come and see. And, lo, a black horse; and he who sate upon it had a balance in his hand." The black horse signifies famine, for the Lord says, "There shall be famines in divers places;" but the word is specially extended to the times of Antichrist, when there shall be a great famine, and when all shall be injured. Moreover, the balance in the hand is the examining scales, wherein He might show forth the merits of every individual. [St. Victorinus Commentary on Revelation] St. Andrew 6th Century I believe that the third living creature here is the man and this passage shows the fall of men and for this reason his punishment because of his inclination toward sin by the power of free will we think that the “black horse” depicts the sorrow that comes upon those who have fallen away from faith in Christ on account of the abundance of torments. The “balance” is he who tests those who wither by inconstancy of the mind or by vainglory have fallen from the faith through weakness of the body. [St. Andrew of Caesarea]



6:6 And I heard as it were a voice in the midst of the four living creatures, saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny, and see thou hurt not the wine and the oil.

Nicolas of Lyra 1270-1340AD And I heard as it were a voice in the midst of the four living creatures: That is, from the throne of God around which thee were four living creatures, as has been said above in chapter 4, and this indicates that what Titus did against the Jews proceeded from divine ordination form whom punishment proceeds, according to Amos 3:6, “Does disaster befall a city, unless the Lord has done it?” Two pounds of wheat for a penny: To understand this, one must know what Hugh of Fleury says about the end of the war of the Romans against the Jews. Weary of much slaughter, the Romans finally sought to whom they might sell slaves, but, because many slaves were found for sale but few buyers, those who were buying did not fail to obtain thirty denarii, so conversely for one denarius thirty were bought. Moreover, a coin and a denarius are one and the same, as the Lord says in Matt. 22:19, “Show me the coin used for the tax.” And it is added, “And they brought him a denarius.” Moreover, it was called a denarius because it was worth ten ordinary coins. Similarly, bilibris is a word composed of bis and libra, because it contains two pounds. Indeed, here, five Jews are designated by one pound, because the five books of Moses are accepted by all the Jews. However, the Jews, who are called are called Sadducees, do not accept other books. Therefore, this is the sense of: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny: Just as from the cheaper Jews, who were for sale who are designated by the barley which is a cheap grain, thirty were given for more capable of serving, ten Jews were sold for one penny. and see thou hurt not the wine and the oil: By the wine, that is joy, the Christans are understood, who were filled with spiritual joy, according to what is said in Acts 13:52, “And the disciples were filled with joy and with the Holy Spirit.” And similarly the oil refers to the devotion and mutual charity, as it is said in Acts 4:34, “For as many as owned lands or houses sold them and brought the proceeds of what was sold, and laid them at the feet of the apostles, who distributed to each as any had need.” The army of Titus did not hurt these. Having been warned by an angel before his arrival, the Christians living in Jerusalem and in Judaea had crossed beyond the Jordan to a city called Pella, ruled by Agrippa, who was allied with the Romans. [Nicolas of Lyra Commentary on Revelation]

Tyconius 330AD He is speaking of the Church in the figures of the wheat and barley. He speaks either of those who are least in the Church or of those who are leaders and the people. However, one two-pound weight is no less than three two-pound weights, for the same perfection subsists both in the unity and in the Trinity. Thus, the Lord said that the leaven was hidden in the three measures of meal (Mt. 13:33), showing the teaching of wisdom that from something small the whole people are consecrated by the mystical number of the undivided Trinity. But this teaches also that there is one price for both the wheat and the barley, that is, that although one person may exceed another in merit, both have nevertheless been redeemed by one price. [Tyconius Commentary on Revelation]

Primasius 550AD I think that the different numbers of one and three are mentioned on account of the mixture of personal habitations. In the one denarius is indicated eternal life that is common to all even though they live among many mansions (Jn. 14:2). And if one is there regarded as more sublime than another according to merits or is given a greater reward, yet no one is thought to be preeminent in comparison with another. For where there is a single immortality to each, there a common eternity exists for all. So also in the wine and oil he prohibits the dishonoring of the power of the sacraments, since that is the chrismation and the precious blood. Therefore we read, “What does he have which is good and beautiful, unless it be the fruit of the elect and virgins and wine (Zec. 9:17).” And in the psalm: “Wine gladdens the heart of man, and his face is made cheerful in oil.” (Ps. 104:15) [Primasius Commentary on Revelation]

St. Caesarius 470-543AD The wine is to be interpreted as the blood of Christ, and the oil as the anointing of chrismation. [St. Caearius of Arles Commentary on Revelation]

St. Andrew 6th Century The phrase “a quart of wheat for a denarius” figuratively indicates those who have struggled lawfully to have carefully preserved the divine image given to them. The phrase “three quarts of barley for a denarius” speaks of those who like cattle have through cowardice bowed the neck to persecutors but have later repented and have washed their defiled image with tears. The command “do not harm wine and oil” indicates that the healing of Christ through repentance, which healed him who fell among the thieves, ought not be rejected, nor that those be allowed to be seized prematurely by death who through patience would be retrieved from defeat. Therefore, that we also might posses God as our beneficent physician for the suffering of our souls, let us be zealous to be such to our brothers who have fallen, bringing to them the wine of consolation mixed with the oil of compassion, “so that what is lame may not be put out of joint but rather be healed,” as the apostle says (Heb 12:13). And so becoming fellow workers with God, we may eternally enjoy his blessings by the grace and good will of our Lord, Jesus Christ. [St. Andrew Commentary on Revelation]

Oecumenius 6th century The gospel and the teaching is described allegorically by Holy Scripture as “seed,” for it is written in Matthew, “The sower went out to sow,(Matt. 13:1)” and again the better-disposed of the slaves said to their lord, “Sir, did you not sow good seed in your field? How then does it have weeds?((13:27)” Some of the seed is wheat, signifying the proclamation of the gospel as being the proper food for mature people, who “have senses trained to discriminate between good and evil.(Heb. 5:14)” What is the barley? It is the teaching according to the law of Moses, as being ripe fodder, more fitting than wheat, for nourishing the infant Israel. Therefore, the speaker, God, in the midst of the four living creatures, saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny,” These words symbolize that there was a famine and scarcity among people of that time of teaching both of the gospel of the Lord and of the law as Scripture says, “I will give them not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.(Am. 8:11)” Even if those who despise all teaching and attention had especially to suffer this and that, he says, “do not harm the oil and wine, forgive them and do not bring any punishment on them; I shall still have mercy on them,” says God, “since they have hope of being spiritually gladdened by the divine proclamations of my only Son.” For these are “the wine that spiritually makes glad a man’s heart.(Ps. 103:15)” [Oecumenius Commentary on Revelation] St. Bede 672 AD hurt. Beware, he says, lest, by your most evil example, ye offend your brother for whom Christ died, and who bears the seal of the sacred blood, and of the chrism. For whether they are perfect in merits, or are even the least, yet whosoever in the Church are imbued with the faith of the Holy Trinity, are redeemed by the same perfect price of the Lord's blood. And not without reason is the perfection of faith, or work, expressed by a measure of two pounds, and not by a single pound. For both alike have their root in a twofold love. . [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "Hurt not the wine and the oil." That is, strike not the spiritual man with thy inflictions. This is the black horse. [St. Victorinus Commentary on Revelation]




6: 7 And when he had opened the fourth seal, I heard the voice of the fourth living creature, saying: Come, and see.

Nicolas of Lyra 1270-1340AD And when he had opened the fourth seal: Here the fourth part begins describing the status of the Church at the time of Domitian, because he persecuted the Church and did many other evil things in the Roman Empire. Therefore it is said: I heard the voice of the fourth living creature, saying: That is, of the patriarchate or the Bishop of Constantinople, who was already dead, just as it has been said in the other three seals. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century The breaking of the 4th seal and the rest marks the beginning of release from sin resulting from Adam’s transgression. For release from this clearly brings affinity with God. What effected this release? The blows struck on Christ (Mark 14:65), by which we have been set free. [Oecumenius Commentary on Revelation]

St. Andrew 6th Century The soaring flight and the swiftness upon its prey of the fourth living creature, namely, the eagle, suggests those plagues that come from above, from the divine wrath for the vindication of the pious and for the punishment of the impious, unless these should turn from their sins through improvement. [St. Andrew of Caesarea Commentary on Revelation]




6:8 And behold a pale horse, and he that sat upon him, his name was Death, and hell followed him. And power was given to him over the four parts of the earth, to kill with sword, with famine, and with death, and with the beasts of the earth.

Nicolas of Lyra 1270-1340AD And behold a pale horse: That is, the Roman people. Domitian killed a large part of the senators and sent a great number of other nobles into exile charging them with crimes so that he might take their goods. Therefore, the rest of Rome and other were in great fear lest it also happened to them. Fear, moreover, make the exterior limbs pale, and especially the face. Thus, the Roman Empire at that time is signified by the pale horse. and he that sat upon him: Namely, Emperor Domitian. his name was Death: Actively and passively because he killed many innocents, as it has been said, especially Christians, whom he persecuted. Finally he was killed by the Roman Senate because of his cruelty, as it is reported in The Legend of St. John the Evangelist. and hell followed him: Because after the course of this present lide, he was immediately dragged off to punishment of Gehenna. And power was given to him over the four parts of the earth: In that he had enlarged the Roman Empire. to kill with sword: Because in all these regions, many Christians had been killed by the sword in his hand. Famine: Many had died had been tortured by starvation and prisons. and with the beasts of the earth: Because many of them were handed over to be devoured by wild beasts, as is clear in the legends of many martyrs. Some were martyred in many other ways, namely, by hanging, drowning, and burning. and with death: As every method of afflicting the martyrs is included. From the above it is clear that just as in Zec. 6 various horses in fourfold color designated four kingdoms, as it has been said in that place, so in this the reign of Christ is designated by the white horse, just as it was among the twelve apostles and the first believers. The other three horses designating Roman rule, the status of which was different in three periods. [Nicolas of Lyra Commentary on Revelation]

Tyconius 330AD There are two parts in the world, that which belongs to God and that of the Devil. That which belongs to the Devil is further divided into three parts, which are both within and outside the Church. These are the Gentiles, false brothers and those separated by open error or schism. And these three parts are those that war against the one. This one is said to consist of three fourths, either because it believes in the threefold unity or because it is distinguishing into orders by the goodly variation of the three vocations, that of the virgins, of the widows and of the married. He says that now power is given in these three fourths. He speaks of the Church, which is one, and because the threefold vocation relates to one head, it consists from the three fourths in the stability of a square. As it says, “built upon the foundation of the apostles and the prophets, Christ Jesus himself being the chief cornerstone (Eph. 2:20).” He foretells that the Church will be placed into stress by the attacks of evil people, form the Gentiles, from false brothers and by heretical depravity. And this is also to be recognized in the number of the messengers, that the very same good would oppose three evil enemies-the red horse with the sword, the second, black horse with the balance, and the third, pale horse with the sign of death, for the sword signifies war, the black horse famine and the pale horse death. And since he mentions the plagues one by one, he foretells all the future outbreaks of the plagues by enumerating them in or through the third, the names of the beasts being added. We may remain undecided whether the speech is literal or figurative. For a visible sword is commonly used against the body, while a spiritual sword is used against the soul. Similarly concerning famine, it can mean here either a famine of the Word of God or a famine that affects the body. And likewise concerning death, it can here mean either eternal death that affects souls or that temporal death that concerns bodies. Nonetheless, it is clear that the fourth good part, which is opposed by the three evils, is made to struggle in time by all of these visible persecutions. For those who are called according to the purpose of the will of God shall remain in the perfect number of the elect, especially those whom he wills to be preserved by the inviolate sacraments of the wine and oil. For when he said “Do not harm the wine and oil,” he was indicating the price of redemption in the wine and the anointing of baptism in the oil. Indeed, the Lord clearly said in the Gospel, “Father, those whom you have given to me, I have guarded, and none of them is lost but the son of perdition (Jn. 17:12).” [Tyconius Commentary on Revelation]

Oecumenius 6th century The pale greenish horse is the symbol of wrath, for bile, as doctors call it, is greenish. Death and Hades were sent for the spiritual overthrow of the sinful demons and to exact retribution from them for the destruction of humankind. But since the saving passion of Christ, by which he paid for all our sins, had not yet been described in the vision, the complete destruction of the demons had not yet come about, but only the 4th part. This destruction he calls metaphorically slaughter and a famine of those who were formerly worshipping them and death, so laying bare the end of their tyranny by death, and their destruction by the wild beasts of the earth. These passions consume and devour them as they are being ousted from their dominion over human beings. Even though they are naturally incorporeal, the demons are earthly in that they exult in their earthly wrigglings. [Oecumenius Commentary on Revelation]

St. Caesarius 470-543AD In the pale horse we perceive evil people who never cease to incite persecutions. And these three horses are one, who came out after the white hourse and against it. And they have as their rider the Devil, who is death. And so, the three horses are interpreted to be war, famine, and plague. For in the Gospel, the Lord foretold of these things, and they have already occurred, and as the day of judgment draws neaer will occur even more. [St. Caesarius of Arles Commentary on Revelaiton]

St. Andrew 6th Century This sequence of events has happened before and reflects also contemporary occurrences. For as Eusebius says in the eighth chapter of the ninth book of his Church History, at the height of the persecution, when Maximinius was a Roman emperor, both famine and plagues along with other things fell upon them, so that such an innumerable multitude perished that they could not be buried. At that time ndeed the Christians zealously undertook the task of burying the dead and by their love of humanity led those who had been deceived to the recognition of the truth. Moreover, the Armenians resisted the Romans, he says, so that many were killed with the sword and the bodies of the dead were eaten by dogs. Finally, those left alive began to kill the dogs, fearing that they themselves might die and that the living would become their tombs. For it was not impossible that even wild animals shared the same meal with the dogs on account of the abundance of food (Church History 9.8.1-12). We know that even in our own times similar things have happened. [St. Andrew of Caesarea Commentary on Revelation]

St. Victorinus 304AD "And when He had opened the fourth seal, I heard the fourth living creature saying, Come and see. And, lo, a pale horse; and he who sate upon him was named Death." For the pale horse and he who sate upon him bore the name of Death. These same things also the Lord had promised among the rest of the coming destructions — great pestilences and deaths; "And hell followed him." That is, it was waiting for the devouring of many unrighteous souls. This is the pale horse. [St. Victorinus Commentary on Revelation]

St. Bede 672 AD pale. Heretics who assume the garb of Catholics, are worthy to have death abide in their midst, and they draw after them the army of the lost. For the devil and his servants are, by a metonymy, called death and hell. It may also be taken simply, that there eternal punishment follows those who here are spiritually dead. four (the fourth part). Behold the madness of Arius, which arose from Alexandria, and reached as far as the Gallic ocean, and pursued the godly, not only with a famine of the word of God, but also as wild beasts, with a material sword. Another version has translated it, "the fourth part," because the three evil horses, confident in their rider, the devil, attack the fourth, the horsemen of the Church. [The Venerable Bede Commentary on Revelation]





6:9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held.

Nicolas of Lyra 1270-1340AD And when he had opened the fifth seal: Here the fifth part begins in which he describes the persecution of the Church from Emperor Trajan, who succeeded Domitian, to Diocletian. Trajan directed the third persecution of the Church; Marcus Aurtelius, the fourth; Severus, the fifth; Maximinus, the sixth; Decius, the seventh; Valerian, the eighth; Aurelian, the ninth. Although there were many emperors between them, in whose reigns many Christians were martyred, these are especially known to have conducted persecutions of the Christians, because they made and renewed edicts against them. When some were martyred during other reigns, this was because of the edicts of their predecessors, which they did not renew. Therefore, in the times of the emperors noted above the alters of the churches were not fixed but set in secret places and especially in the crypts of the martyrs in which their bodies were buried, and wooded alter was carried and erected for the celebration of Mass. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain: That is, the martyrs who were killed whose bodies were there. It is similar to the manner of speaking in Ex. 1:5, “The total number of people born to Jacob.” In other words, people. Their souls did not come from the theigh of Jacob, as if from a vine, but were infused by God through creation-their bodies were taken from Jacob through generation. for the word of God: This refers to the teachers who were martyred because they preached the divine word. and for the testimony: This refers to the simple Christians who were martyred because they refused to deny Christ, but protested, nonetheless, by believing in him. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century So the 5th salvation of the Lord given to the human race, the one which broke the 5th seal of the Lord and effected the removal of our sins and the restoration of our intimacy with God, was found in the bonds and wounds with which the Lord was held when he was brought before Pilate, and which He suffered at the hands of Pilate himself who showed a half-hearted reverence. The Devil, then, was not aware that his wicked action was directed against himself, and that in his drunken violence against the Lord he was thrusting the sword into himself, as he fell out of his evilly created domain. , I saw under the altar the souls of them that were slain for the word of God, and for the church (Oecumenius used church, not testimony) which they held: For the martyrs do not die only for their own sakes, but they bring about a benefit for the whole community. For their courage becomes an encouragement for other, and the knowledge of God is built up by the blood of God’s people. [Oecumenius Commentary on Revelation] St. Bede 672 AD fifth. Because he had said that the Church was afflicted in manifold ways in the present time, he speaks also of the glory of souls after the punishment of the body. "I saw them," he says, "under the altar," that is, in the secret place of eternal praise. For the altar, which is of gold, and is placed within, and near the ark of the Lord's body, does not, as the altar which is without, present flesh and blood to the Lord, but only the incense of praise; and they who now "offer their bodies a living sacrifice, (Rom. xii.I.)" when the bonds of the flesh are broken, thus offer to Him the sacrifice of praise. It may also be by transposition that he did not see them under the altar, but those who had been slain under the altar, namely, under the testimony to the name of Christ, as it is said also of the Maccabees, "They fell under the covenant of God. (2 Macc. vii. 36)" [The Venerable Bede Commentary on Revelation]

St. Jerome 347-420AD They were under the altar of God because they had been immolated in martyrdom for Christ; the victim of the Lord Savior was deserving to be in Heaven under the alter. [St. Jerome Homily on the Psalms Homily 63]

St. Thomas Aquinas 1225-1274AD "I saw under the altar the souls of them that were slain," says: "At present the souls of the saints are under the altar, i.e. less exalted than they will be." Therefore their happiness will be greater after the resurrection than after their death. [St. Thomas Aquinas Summa Theologica Whether the happiness of the saints will be greater after the judgment than before?]

St. Victorinus 304AD "And when He had opened the fifth seal, I saw under the altar the souls of them that were slain." He relates that he saw under the altar of God, that is, under the earth, the souls of them that were slain. For both heaven and earth are called God's altar, as says the law, commanding in the symbolical form of the truth two altars to be made — a golden one within, and a brazen one without. But we perceive that the golden altar is thus called heaven, by the testimony that our Lord bears to it; for He says, "When thou bringest thy gift to the altar" (assuredly our gifts are the prayers which we offer), "and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar.(Matt. 5:23-24)" Assuredly prayers ascend to heaven. Therefore heaven is understood to be the golden altar which was within; for the priests also were accustomed to enter once in the year — as they who had the anointing — to the golden altar, the Holy Spirit signifying that Christ should do this once for all. As the golden altar is acknowledged to be heaven, so also by the brazen altar is understood the earth, under which is the Hades — a region withdrawn from punishments and fires, and a place of repose for the saints, wherein indeed the righteous are seen and heard by the wicked, but they cannot be carried across to them. He who sees all things would have us to know that these saints, therefore — that is, the souls of the slain — are asking for vengeance for their blood, that is, of their body, from those that dwell upon the earth; but because in the last time, moreover, the reward of the saints will be perpetual, and the condemnation of the wicked shall come, it was told them to wait. And for a solace to their body, there were given unto each of them white robes. They received, says he, white robes, that is, the gift of the Holy Spirit. [St. Victorinus Commentary on Revelation]

Tertullian 155-250AD In Paradise, some tell me, whither already the patriarchs and prophets have removed from Hades in the retinue of the Lord's resurrection. How is it, then, that the region of Paradise, which as revealed to John in the Spirit lay under the altar, displays no other souls as in it besides the souls of the martyrs? [Tertullian A Treatise on the Soul Chapter 55]

Tertullian 155-250AD Besides, it would be a harsh and absurd proceeding to exempt anything from the class of corporeal beings, on the ground that it is not exactly like the other constituents of that class. And where individual creatures possess various properties, does not this variety in works of the same class indicate the greatness of the Creator, in making them at the same time different and yet like, amicable yet rivals? Indeed, the philosophers themselves agree in saying that the universe consists of harmonious oppositions, according to Empedocles' (theory of) friendship and enmity. Thus, then, although corporeal essences are opposed to incorporeal ones, they yet differ from each other in such sort as to amplify their species by their variety, without changing their genus, remaining all alike corporeal; contributing to God's glory in their manifold existence by reason of their variety; so various, by reason of their differences; so diverse, in that some of them possess one kind of perception, others another; some feeding on one kind of aliment, others on another; some, again, possessing visibility, while others are invisible; some being weighty, others light. They are in the habit of saying that the soul must be pronounced incorporeal on this account, because the bodies of the dead, after its departure from them, become heavier, whereas they ought to be lighter, being deprived of the weight of a body—since the soul is a bodily substance. But what, says Soranus (in answer to this argument), if men should deny that the sea is a bodily substance, because a ship out of the water becomes a heavy and motionless mass? How much truer and stronger, then, is the soul's corporeal essence, which carries about the body, which eventually assumes so great a weight with the nimblest motion! Again, even if the soul is invisible, it is only in strict accordance with the condition of its own corporeality, and suitably to the property of its own essence, as well as to the nature of even those beings to which its destiny made it to be invisible. The eyes of the owl cannot endure the sun, while the eagle is so well able to face his glory, that the noble character of its young is determined by the unblinking strength of their gaze; while the eaglet, which turns away its eye from the sun's ray, is expelled from the nest as a degenerate creature! So true is it, therefore, than to one eye an object is invisible, which may be quite plainly seen by another,—without implying any incorporeality in that which is not endued with an equally strong power (of vision). The sun is indeed a bodily substance, because it is (composed of) fire; the object, however, which the eaglet at once admits the existence of, the owl denies, without any prejudice, nevertheless, to the testimony of the eagle. There is the selfsame difference in respect of the soul's corporeality, which is (perhaps) invisible to the flesh, but perfectly visible to the spirit. Thus John, being "in the Spirit" of God, Revelation 1:10 beheld plainly the souls of the martyrs. Revelation 6:9 [Tertullian On the Soul 8]




6:10 And they cried with a loud voice, saying: How long, O Lord (holy and true) dost thou not judge and revenge our blood on them that dwell on the earth?

Nicolas of Lyra 1270-1340AD And they cried with a loud voice: This cry is nothing other than the manifestation of the wickedness of the tyrants before God who deserve to be punished and of the innocence of the martyrs who deserve to be rewarded, just as the Lord himself declares to Cain in Gn. 4:10, “Listen; your brother Abel’s blood is crying out to me from the ground!” That is, his innocence proclaims that your wickedness needs to be punished in satisfaction for his death. Therefore it is added: How long, O Lord: Make things right! You who are (holy and true) dost thou not judge and revenge our blood on them that dwell on the earth? That is, on the ruling tyrants on the earth. [Nicolas of Lyra Commentary on Revelation]

Primasius 550AD This ought not be understood in a carnal manner, as though they were inflamed by bitterness and wished revenge. We know that were are to love our enemies through an abundance of love (Matt. 5:44), but it is manifest that they prayed against the kingdom of sin and were praying out of a desire for that kind of kingdom for which we say, “Thy kingdom come (Matt. 6:10).” [Primasius Commentary on Revelation]

Cassiodorus 485AD The psalmist begs that the Lord avenge the blood of the faithful, who endured martyrdom for his name. Vengeance is the means by which force and injustice are repelled by just retribution. But there the prayer seems to be directed toward the conversion of the enemy. For when temporal vengeance is exacted from them in this world, they escape the destruction of eternal damnation; it is in this sense that we read in Revelation that the souls of martyrs under God’s alter demand to be avenged by divine decree. This vengeance is to be interpreted as we have defined it, for saintly people do not seek a cruel vengeance since they accept the precept “Pray for your enemies, do good to those that hate you (Mt. 5:44),” and the like. Finally the Lord himself, who executes most powerfully his own commands, spoke these words on the cross: “Father, forgive them, for they know not what they do (Lk. 23:34).” [Cassiodorus On the Psalms 78:10]

St. Augustine 354-430AD But we need not be moved by this circumstance. For who would venture to affirm, in regard to those white-robed saints, when they pleaded that they should be avenged, whether they pleaded against the men themselves or against the dominion of sin? For of itself it is a genuine avenging of the martyrs, and one full of righteousness and mercy, that the dominion of sin should be overthrown, under which dominion they were subjected to so great sufferings. Who then can demonstrate that the holy martyrs were not asking from the Lord such an avenging of themselves, when at the same time, in order to their being avenged, they might lawfully wish for the end of this world, in which they had endured such martyrdoms? And they who pray for this, on the one hand pray for their enemies who are curable, and on the other hand do not pray against those who have chosen to be incurable: because God also, in punishing them, is not a malevolent Torturer, but a most righteous Disposer. [St. Augustine Our Lord’s Sermon on the Mount Book 1 Chapter 2]

Oecumenius 6th century They made their prayer not against human beings, but against the demons who make their home with mortal beings. For it was not the loving purpose of God’s people to rise up against their own kind, but against those who were urging human beings on their destruction. [Oecumenius Commentary on Revelation] St. Bede 672 AD voice. The great cry of the souls is their great desire for those things which they know that the Lord wills to do. For it is not right to suppose, that they wish for anything against the good pleasure of God, when their desires are dependent upon His will. How long? They ask not this in hatred of their enemies, for whom they made supplication in this age. But in a love of justice, in which, as they who are placed near the Judge Himself, they agree with Him, they pray for the coming of the day of judgment, in which the reign of sin may be destroyed, and the resurrection of their lifeless bodies may come. For we also, in the present time, when we are commanded to pray for our enemies, say nevertheless, when we pray to the Lord, "Thy kingdom come." [The Venerable Bede Commentary on Revelation]

St. Augustine 354-430AD Thence is also that cry of the Martyrs under the altar of God that they may be avenged in the judgment of God. Where then is the, "Love your enemies, do good unto them that hate you, and pray for them that persecute you"(Matt. 5:44)? Where is also the, "Not rendering evil for evil, nor cursing for cursing :(1Pet. 3:9)" and, "unto no man rendering evil for evil"(Rom. 12:17)? . . . For when the Lord was exhorting us to love enemies, He set before us the example of our Father, who is in Heaven, "who maketh His sun to rise upon good men and evil men, and raineth upon just men and unjust men:(Matt. 5:45)" cloth He yet therefore not chasten even by temporal correction, or not condemn at the last the obstinately hardened? Let therefore an enemy be so loved as that the Lord's justice whereby he is punished displease us not, and let the justice whereby he is punished so please us, as that the joy is not at his evil but at the good Judge. But a malevolent soul is sorrowful, if his enemy by being corrected shall have escaped punishment: and when he seeth him punished, he is so glad that he is avenged, that he is not delighted with the justice of God, whom he loveth not, but with the misery of that man whom he hateth: and when he leaveth judgment to God, he hopeth that God will hurt more than he could hurt: and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil-minded sense of that which is written, "For thus doing thou shalt heap coals of fire upon his head.(Rom. 12:20)" . . . In such sort then under the appearance of one asking in this Psalm, future vengeance on the ungodly is prophesied of, as that we are to understand that holy men of God have loved their enemies, and have wished no one anything but good, which is godliness in this world, everlasting life in that to come; but in the punishments of evil men, they have taken pleasure not in the ills of them, but in God's good judgments; and wheresoever in the holy Scriptures we read of their hatreds against men, they were the hatreds of vices, which every man must needs hate in himself, if he loveth himself. [St. Augustine On the Psalms Psalm 79]

St. Thomas Aquinas 1225-1274AD As Augustine states in the same book (De Serm. Dom. in Monte i, 22), "the martyrs' vengeance is the overthrow of the kingdom of sin, because they suffered so much while it reigned": or as he says again (QQ. Vet. et Nov. Test. lxviii), "their prayer for vengeance is expressed not in words but in their minds, even as the blood of Abel cried from the earth." They rejoice in vengeance not for its own sake, but for the sake of Divine justice. [St. Thomas Aquinas Summa Theologica Whether we ought to pray for our enemies? ]

Tertullian 155-250AD The souls of the martyrs beneath the altar cry in jealousy unto the Lord "How long, Lord, dost Thou not avenge our blood on the inhabitants of the earth? " for, of course, their avenging is regulated by the end of the age. Nay, Lord, Thy kingdom come with all speed,-the prayer of Christians the confusion of the heathen, the exultation of angels, for the sake of which we suffer, nay, rather, for the sake of which we pray! [Tertullian On Prayer Chapter 5]
6:11 And white robes were given to every one of them one; and it was said to them, that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up.

Nicolas of Lyra 1270-1340AD And white robes were given to every one of them one: Because the glory of the soul was given to each. and it was said to them, that they should rest: Their bodies in the graves. for a little time: That is, to the judgment, which is a little while compared to eternity; whereupon it is said in 1 John 2:18, “Children, it is the last hour!” They will rise in glorious bodies, and thus they will have a second robe, which is the glory of the body. should be filled up: Afterwards many Christians were killed, and still more will be killed in the persecution of the Antichrist. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century The white robes was the symbol of their cleansing by their own blood, and the removal of all pollution. that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up: for ti was not right that those who had shown the same courage as they had should be thwarted and lose their crowns of martyrdom by the premature destruction of the demons who were drilling them. [Oecumenius Commentary on Revelation]

St. Bede 672 AD robes. The souls of the saints which rejoice in their blessed immortality, have now each one robe. But when their bodies arise, as Isaiah says, "they will possess double in their own land. (Isa. lxi. 7)" rest. The desire of resurrection is not denied, but deferred, that the brethren may be gathered in and multiplied. For the joy of souls itself may also be represented by white robes, when they learn by the revelation of the Lord, that the ungodly are to be condemned at the last, and that even unto the end of the age many are to be joined to their number by martyrdom. Therefore, imbued with internal charity, and content with this consolation, they have been willing rather that their own joys should be deferred for the completion of the number of the faithful. [The Venerable Bede Commentary on Revelation]

St. Augustine 354-430AD "How many are the days of Thy servant? when wilt Thou be avenged of them that persecute me?" (Psalm 119:84). In the Apocalypse? these are the words of the Martyrs, and long-suffering is enjoined them until the number of their brethren be fulfilled. The body of Christ then is asking concerning its days, what they are to be in this world, and that no man might suppose that the Church would cease to exist here before the end of the world came, and that some time would elapse in this world, while the Church was now no more on earth; therefore, when he had enquired concerning the days, he added also respecting the judgment, showing indeed that the Church would exist on earth until the judgment, when vengeance shall fall upon Her persecutors. But if any one wonder why he should ask that question, to which when asked by the disciples, their Master replied, "It is not for you to know the times and the seasons;(Acts 1:7)" why should we not believe that in this passage of the Psalm it was prophesied that they should ask this very question, and that the words of the Church, which were so long before uttered here, were fulfilled in their question? [St. Augustine On the Psalms Pslam 119 Verse 84]

St. Gregory 540-604AD Those who receive each a single robe are going to receive a double robe on the day of judgment. Just as they will rejoice now only in the glory of their soul, they will then rejoice in the double glory of body and soul. [St. Gregory Dialogue 4 Verse 26]

St. Thomas Aquinas 1225-1274AD This prayer of the martyrs is merely their desire to obtain the robe of the body and the fellowship of those who will be saved, and their consent to God's justice in punishing the wicked. Hence a gloss on Apoc. 6:11, "How long, O Lord," says: "They desire an increase of joy and the fellowship of the saints, and they consent to God's justice." [St. Thomas Aquinas Summa Theologica Whether the prayers which the saints pour forth to God for us are always granted?]

St. Thomas Aquinas 1225-1274AD "I saw under the altar the souls of them that were slain," says: "At present the souls of the saints are under the altar, i.e. less exalted than they will be." Therefore their happiness will be greater after the resurrection than after their death. [St. Thomas Aquinas Summa Theologica Whether the happiness of the saints will be greater after the judgment than before?]

St. Jerome 347-420AD If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft[Ex. 32:30] wins pardon from God for six hundred thousand armed men; and[Acts: 7:59-60] Stephen, the follower of his Lord and the first Christian martyr, entreats pardon for his persecutors; and when once they have entered on their life with Christ, shall they have less power than before? The Apostle Paul[Acts 27:37] says that two hundred and seventy-six souls were given to him in the ship; and when, after his dissolution, he has begun to be with Christ, must he shut his mouth, and be unable to say a word for those who throughout the whole world have believed in his Gospel? Shall the heretic Vigilantius the live dog be better than Paul the dead lion? [St. Jerome Against Vigilantius Verse 5]

St. Cyprian 248AD But if any one, by an overhurried haste, rashly thinks that he can give remission of sins to all,3 or dares to rescind the Lord's precepts, not only does it in no respect advantage the lapsed, but it does them harm. Not to have observed His judgment is to have provoked His, wrath, and to think that the mercy of God must not first of all be entreated, and, despising the Lord, to presume on His power.3 Under the altar of God the souls of the slain martyrs cry with a loud voice, saying, "How long, O Lord, holy and true, dost Thou not judge and avenge our blood upon those who dwell on the earth? "3 Revelation 6:10 And they are bidden to rest, and still to keep patience. And does any one think that, in opposition to the Judge, a man can become of avail3 for the general remission and pardon of sins, or that he can shield others before he himself is vindicated? The martyrs order something to be done;3 but only if this thing be just and lawful, if it can be done without opposing the Lord Himself by God's priest, if the consent of the obeying party be easy and yielding, if the moderation of the asking party be religious. The martyrs order something to be done; but if what they order be not written in the law of the Lord, we must first know that they have obtained what they ask from God, and then do what they command. For that may not always appear to be immediately conceded by the divine majesty, which has been promised by man's undertaking. [St. Cyprian Treatise on the Lapsed 3.18]

St. Cyprian 248AD Whence also the martyrs, crying out and hastening with grief breaking forth to their revenge, are bidden still to wait, and to give patience for the times to be fulfilled and the martyrs to be completed. [St. Cyprian Treatise IX On the Advantage of Patience Verse 21]

Tertullian 155-250AD 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.(Rev. 7:14)" 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. For Esaias also promises, that out of red and scarlet there will come forth the whiteness of snow and wool.(Isa.1:18) When great Babylon likewise is represented as drunk with the blood of the saints, doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. "But the fearful," says John-and then come the others-" will have their part in the lake of fire and brimstone.(Rev. 21:8)" Thus fear, which, as stated in his epistle, love drives out, has punishment. [Tertullian Scorpiace Chapter 12]

Tertullian 155-250AD In the Revelation of John, again, the order of these times is spread out to view, which "the souls of the martyrs" are taught to wait for beneath the altar, whilst they earnestly pray to be avenged and judged: (taught, I say, to wait), in order that the world may first drink to the dregs the plagues that await it out of the vials of the angels, and that the city of fornication may receive from the ten kings its deserved doom, and that the beast Antichrist with his false prophet may wage war on the Church of God; and that, after the casting of the devil into the bottomless pit for a while, the blessed prerogative of the first resurrection may be ordained from the thrones; and then again, after the consignment of him to the fire, that the judgment of the final and universal resurrection may be determined out of the books. [Tertullian On the Resurrection of the Flesh Chapter 25]





6:12 And I saw, when he had opened the sixth seal, and behold there was a great earthquake, and the sun became black as sackcloth of hair: and the whole moon became as blood:

Nicolas of Lyra 1270-1340AD And I saw, when he had opened the sixth seal: Here he describes the status of the Church under Diocletian, his partner, Maximian. This persecution was more vicious than the earlier ones, such that within thirty days he crowned 17,000 men and women with martyrdom. This is what John describes in the opening of the sixth seal. It is divided into two parts: first, the imminence of the persecution, ad the place: of Rev. 7:1 “After this.” Concerning the first it is said: and behold there was a great earthquake: By order of Diocletian and Maximian, the judges and rulers killed Christians in all parts of the Roman Empire. and the sun: That is, Christ, who is the sun of Justice, was belittled; that is, his good name and also his body, that was impugned with the charge that his followers were evildoers and magicians. For they were instructed by Christ through the apostles and the other disciples whom he had taught concerning the things the unbelievers called them. Thus, as he was in them, they belittled the name of Christ. and the whole moon became: Because then the whole Church was filled with the red blood of the martyrs. [Nicolas of Lyra Commentary on Revelation]

Tyconius 330AD 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 violent 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 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 (2Cor. 4:3-4).” And therefore it says, “so that even the elect, if possible, are led into error (Matt. 24:24).” 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 (Hab. 1:4)?” 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 (Lk. 23:40.” In him some make progress; others, turning away from him, invite 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. [Tyconius Commentary on Revelation]

St. Andrew 6th Century 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 shake” signifies “the removal of what is shaken,” as the apostle says (Hag. 2:6). And in the Old Testament it is said concerning the crossing of the Israelites from Egypt, “the earth quaked, the heavens poured (Ps. 68:8).” 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 (Cyril of Alexandria Adoration in the Spirit and in Truth 68.641). [St. Andrew Commentary on Revelation]

Oecumenius 6th century The breaking of the 6th seal accomplished our complete salvation: it destroyed death; it restored life, it robbed the conqueror of human beings of his crown, openly triumphing over him. What is the breaking of the 6th seal? The cross of the Lord and His death, which were followed by the resurrection and ascension in response to the prayers of all spiritual and sensible creation, opening for us a new living way. The vision clearly describes for us the miracles that took place at the cross- the earthquake and the turbulence of the earth, the darkness of the sun, and the changing of the full moon into blood. Quite accurately, he added the word full to the moon; for the moon on the day of the crucifixion, and in its fullness it beheld the passion. This is what usually happens in the illuminated part during lunar eclipses. The prophet Joel, too, predicted that this would happen, saying, “The sun shall be turned to darkness, and the moon to blood, before the coming of the great and wonderful day of the Lord.(Joel 2:31)” [Oecumenius Commentary on Revelation]

St. Bede 672 AD sixth. By the opening of the sixth seal the last persecution is announced, and that the world is shaken with darkness and fear, as when the Lord was crucified on the sixth day of the week. sun. This is, as if the power of Christ were hidden, or His doctrine temporarily obscured, or covered by a veil, when the servants of Antichrist are brought to attack the servants of Christ. moon. The Church, more than is wont, will shed her blood for Christ. And he said "the whole," because the last earthquake will be in the whole world. But before that, as it is written, "there will be earthquakes through divers places. (St. Matt. xxiv. 7)" [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "And I saw, when he had opened the sixth seal, there was a great earthquake." In the sixth seal, then, was a great earthquake: this is that very last persecution. "And the sun became black as sackcloth of hair." The sun becomes as sackcloth; that is, the brightness of doctrine will be obscured by unbelievers. "And the entire moon became as blood." By the moon of blood is set forth the Church of the saints as pouring out her blood for Christ. [St. Victorinus Commentary on Revelation]

Andreas 7th Century And I saw, when he had opened the sixth seal, and behold there was a great earthquake, and the sun became as black as sackcloth of hair, and the whole moon became as blood. And the stars from heaven fell upon the earth, as a fig-tree casteth its green figs when it is shaken by the wind." [Apocalypse 6:12-13] "There are not wanting those who apply this passage to the siege and destruction of Jerusalem by Titus." [Andreas of Cappadocia Caesarea]

Arethas 860-940AD What is the opening of the sixth seal? It is the cross and death of the Lord, followed by his resurrection, desirable to all faithful and understanding men. And lo, there was a great earthquake." [Arethas of Caesarea]



6:13 And the stars from heaven fell upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind:

Nicolas of Lyra 1270-1340AD And the stars from heaven fell upon the earth: That is, many leaders in the Church in fear of death apostized-Pope Marcellinus in fear of death sacrificed to the idols, and because of this one can conclude that many others did the same. Nevertheless, St. Marcellinus repented and became a martyr of Christ; the see of Rome ceased for 7 and a half years because of this threatening persecution. [Nicolas of Lyra Commentary on Revelation]

Tyconius 330AD 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 come 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 be shortened, no flesh would have been saved. But for the sake of the elect, those days will be shortened (Matt. 24:21-22).” 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 (Ps. 78:57),” 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. [Tyconius Commentary on Revelation]

St. Andrew 6th Century “The stars fell.” As has been already written of those deceived by Antiochus (2Macc. 4:7-5:27), this refers also to those who think themselves to 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 (Mat. 24:24).” This is perhaps the reason the fig tree is taken as a parable, for when the wind of the Devil shakes, 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 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 (Jer. 24:1-5) or from the fig tree that Christ made to wither (Matt. 21:19-20) and that mentioned in the Song (2:13). 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 (Col. 2:3). [St. Andrew Commentary on Revelation]

Oecumenius 6th century The falling of the stars perhaps actually took place, but if not, the account of symbolically means that the heavenly light ceased, and that it became completely dark. [Oecumenius Commentary on Revelation]

St. Bede 672 AD stars. They who shine as heavenly ones in the Church, and that in appearance alone, when they are driven by the wind of the last persecution, will be proved to have been of earth. And their works are fitly compared to green figs, that is to the untimely, and useless, and falling fruit of the fig-tree. [The Venerable Bede Commentary on Revelation]

St. Victorinus 304AD "And the stars fell to the earth." The falling of the stars are the faithful who are troubled for Christ's sake. "Even as a fig-tree casteth her untimely figs." The fig-tree, when shaken, loses its untimely figs — when men are separated from the Church by persecution. [St. Victorinus Commentary on Revelation]





6:14 And the heaven departed as a book folded up: and every mountain, and the islands were moved out of their places.

Nicolas of Lyra 1270-1340AD And the heaven departed as a book folded up: Here the sky represents the Church of the present time as in Matt. 13:44, “The kingdom of Heaven is like treasure hidden in a field.” As Gregory explains in Homily 37, Christians were hiding themselves insofar as they were able, except a few who out of fervor offered themselves for martyrdom. and every mountain: The Christians were sought out and killed on remote mountains and cliffs and the islands of the sea where they were hidden. These places are said to move because the inhabitants moved, just as it is said of Paris that it does or experiences what its people do or experience. [Nicolas of Lyra Commentary n Revelation]

Tyconius 330AD Rightly does he suggest that the Heaven, that is the Church, withdrew like a scroll rolled out rather than as a scroll 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 wisely 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 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 (1John 4:1).” The church is also symbolized in the mountains and in the islands, for She is a “city set on a hill (Matt. 5:14) on account of “the mountains round about (Ps. 125:2).” And we read, “also among the islands of the sea is the name of the Lord God of Israel (Is. 24:15)” 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 wicked will and is turned into something worse, as it is said, “I shall move your candlestick from its place (Rev. 2:5).” [Tyconius Commentary on Revelation]

St. Andrew 6th Century 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 (1Cor. 7:31), within which the transgression occurred, as the elders say (Against Heresies 5.36.1).” 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. 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 (The Jewish War 5-6). 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 (41:1;45:16), they will flee from their places, changing from place to place on account of the false Christ. [St. Andrew Commentary on Revelation]

St. Bede 672 AD heaven. As a scroll rolled up contains indeed mysteries within, so will it be with the Church. At that time, known only to her own, she will prudently avoid persecution in retirement, that by such concealment she may remain unperceived by those without. mountain. He speaks of the members of the Church, as differing according to the character of their offices or powers, and foretells, that no one will be without his share in this whirlwind. But the movement caused by it will be dissimilar, for in the good it will be one of precaution by flight, but in the bad, of giving way by compliance. [The Venerable Bede Commentary on Revelation]

St. Augustine 354-430AD And what is written," The heavens shall be rolled up as a book." Although it be said of this aethereal heaven, yet naturally, according to the same image, the heavens of books are named by allegory. [St. Augustine On the Psalms Psalm 8 Verse 8]

Oecumenius 6th century By the heaven he means the heavenly powers of the angels, who themselves, too, were shaken, since they were unable to bear the insult done to their master, in Heaven as here on earth. They rushed like a scroll rolled up and shaken. and every mountain, and the islands were moved out of their places: He calls the regiments of the haughty demons mountains and islands, according to what Scripture says of them: “the mountains were being moved in the heart of the seas.(Ps. 45:3)” Again he says of the islands that they are lifted high and raised up(Is. 23:2-6) by the vain folly of their attitude in the unstable and bitter distractions of this life. [Oecumenius Commentary on Revelation]

St. Victorinus 304AD "And the heaven withdrew as a scroll that is rolled up." For the heaven to be rolled away, that is, that the Church shall be taken away. "And every mountain and the islands were moved from their places." Mountains and islands removed from their places intimate that in the last persecution all men departed from their places; that is, that the good will be removed, seeking to avoid the persecution. [St. Victorinus Commentary on Revelation]

Tertullian 155-250AD Besides, the belief that everything was made from nothing will be impressed upon us by that ultimate dispensation of God which will bring back all things to nothing. For "the very heaven shall be rolled together as a scroll; '" nay, it shall come to nothing along with the earth itself, with which it was made in the beginning. [Tertullian Against Hermogenes Chapter 34]

St. Hippolytus 222AD For at that time the trumpet shall sound,(1Thess. 4:16) and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye;(1 Cor. 15:52) and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable. For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax.(2Pet. 3:12) The stars of heaven shall fall,(Matt. 24:29) the sun shall be turned into darkness, and the moon into blood.108 The heaven shall be rolled together like a scroll:(Acts 2:20) the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.(Rev. 21:1) [St. Hippolytus Fragments Chapter 32]






6:15 And the kings of the earth, and the princes, and tribunes, and the rich, and the strong, and every bondman, and every freeman, hid themselves in the dens and in the rocks of mountains:

Nicolas of Lyra 1270-1340AD In all of these parts of the world the Catholic faith had already spread to persons from every station in life-some believed, who, not enduring the rage of the persecution of Diocletian and Maximian, sought to hide themselves in the caves under the mountains. Therefore it is added: Hid Some of them fearing to be captures there and to be put to death by prolonged torture desired to die more quickly, lest during the torture they would be inclined to deny Christ. [Nicolas of Lyra Commentary on Revelation]

St. Andrew 6th Century 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 the famine and other plagues of 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. [St. Andrew Commentary on Revelation]

St. Caesarius 470-543AD 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 is able to endure unto eternal life, with the help of our Lord Jesus Christ, who lives and reigns forever and ever. Amen. [St. Caesarius of Arles Commentary on Revelation]

Oecumenius 6th century He calls the guilty demons kings and princes and tribunes and the rich and the strong, since they have ruled over those upon the earth through deceit and guile. The slaves and the free refer to those demons who are in power and those who are subject. [Oecumenius Commentary on Revelation]

St. Bede 672 AD kings. The "kings" we take to be those who are powerful. For he will have persons of every degree and condition to be understood. Besides, who will then be kings except the persecutor alone? hid. While all the weak at that time seek to be strengthened by the examples of the highest in the Church, and to be fortified by their counsels, protected by their advice, and sheltered by their prayers, they entreat the very mountains to fall upon them with a feeling of compassion. For "the high mountains are a refuge for the hinds, and the rocks for the hedgehogs ." [The Venerable Bede Commentary on Revelation]





6:16 And they say to the mountains and the rocks: Fall upon us, and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb:

Nicolas of Lyra 1270-1340AD Of the one angered against us, although anger does not properly occur in God; nevertheless, he is said to be angry against some metaphorically, when he punished them, because he conducts himself according to the manner of anger. When he punishes the elect, however, he does it more out of kindness to increase their merits and rewards. and from the wrath of the Lamb: That is, of the human Christ, who was seen to be angry against His Church in a manner of speaking. [Nicolas of Lyra Commentary on Revelation]

Oecumenius 6th century The demons hid themselves in the caves and among the rocks of the mountains and even cried, Fall upon us, and hide us, is figurative. It symbolizes their attempts to escape the punishment being brought upon them by Christ. One could suppose that these things recounted in Revelation were the sufferings not only of demons but also of the lawless Jews who erected the cross for the Lord, when they were oppressed by the war against the Romans and became fugitives in the mountains and caves and holes of the earth, and on every side were afflicted by hardship and stress. [Oecumenius Commentary on Revelation]

St. Bede 672 AD hide. That is, in order that He may not find us reprobates when He comes, but steadfast in the faith, with our sins covered by the intercession of the saints, and the mercy of God. [The Venerable Bede Commentary on Revelation]

St. Andrew 6th Century "At the coming of Antichrist, those (called here symbolically mountains) who are leaders either over the good order of the Church or over the worldly dominions, and the churches of the faithful which are presented here under the image of islands... will fall from their places." [St. Andrew of Caesarea].

St. Thomas Aquinas 1225-1274AD To the wicked He will be angry and pitiless, so that they may say to the mountains: "Fall upon us and hide us from the wrath of the Lamb." But this anger of God does not bespeak in Him any upset of soul, but rather the effect of His anger which is the eternal punishment inflicted upon sinners. [St. Thomas Aquinas On the Apostles Creed]





6:17 For the great day of their wrath is come, and who shall be able to stand?

St. Bede 672 AD stand. He surely will be able to stand in that day who has now taken care to be watchful, to stand in the faith, to act manfully. But if thou refer this earthquake literally to the day of judgement itself, it is no marvel if the kings and princes of the earth are then afraid, and seek the refuge of the holy hills. For so, in the rich man clothed in purple and the poor Lazarus, we read that it has already taken place. [The Venerable Bede Commentary on Revelation]

Nicolas of Lyra 1270-1340AD For the great day of their wrath is come: That is, the time of the great persecution permitted by God. and who shall be able to stand: By the mountains and rocks the saints are understood, who were in that country, and are called mountains because of their exultation to Heaven, and rocks because they were firm in their goodness; the faithful requested their prayers in the midst of persecution. And this is the sense: And they call to the mountains, That is, stoop to us. “And hide us form the face of the one seated” That is, protect us by your prayer against God and the Lamb, so that the rage of this persecution may cease. But the other exposition seems more literal. [Nicolas of Lyra Commentary on Revelation]