Revelation of John 14 · The Lantern

και ειδον και ιδου το OMIT το αρνιον εστηκος επι το ορος σιων και μετ αυτου αριθμος OMIT αριθμος εκατον τεσσαρακοντα τεσσαρες ρμδ 1540 χιλιαδες εχουσαι το ονομα αυτου και το ονομα του πατρος αυτου γεγραμμενον επι των μετωπων αυτων

That in this sign of the Cross is salvation for all people who are marked on their foreheads. In Ezekiel the Lord says: "Pass through the midst of Jerusalem, and thou shalt mark the sign I upon the men's foreheads, who groan and grieve for the iniquities which are done in the midst of them." Also in the same place: "Go and smite, and do not spare your eyes.

Having his name and the name of his Father written on their foreheads. He shows the contrast with the mark on the forehead of the beast's followers, saying that God and Christ are written on the foreheads of the Church.

How can this be? See what is said toward the end of the Apocalypse. Toward the middle, it is said: "I saw the Lamb standing upon Mount Sion, and with Him a hundred and forty-four thousand having His name and the name of His Father written on their foreheads." But at the opening of the sixth seal, it is said in the Apocalypse: "And I saw another angel ascending from the rising o…

και ηκουσα φωνην εκ του ουρανου ως φωνην υδατων πολλων και ως φωνην βροντης μεγαλης και η φωνη ην ηκουσα ως κιθαρωδων κιθαριζοντων εν ταις κιθαραις αυτων

And I heard, he says, a voice like harpists singing a new song before the throne and the living creatures and the elders. The music pleasing to God and harmony of the song is indicated by the sound going forth as of those playing the harp; for if praise is not beautiful in the mouth of a sinner according to what is written (Sir.

QUESTION: And the voice which I heard, was as the voice of harpers, harping on their harps. ANSWER: While God's harpers are all the saints, who crucify their flesh with the vices and concupiscences [Gal. 5:24] and praise him with psaltery and harp, [Ps.

Hence, in the Apocalypse: "I heard a voice from heaven like a voice of many waters," because of the great number of possible interpretations; a voice of "harpers" because of the accord of these interpretations, for they agree in such a marvelous way that the resulting harmony is wonderful.

και αδουσιν ωδην καινην ενωπιον του θρονου και ενωπιον των τεσσαρων ζωων και των πρεσβυτερων και ουδεις εδυνατο ηδυνατο μαθειν την ωδην ει μη αι εκατον τεσσαρακοντα τεσσαρες ρμδ 1540 χιλιαδες οι ηγορασμενοι απο της γης

If I remember not that it is I who have served Him, how shall I ascribe glory to God? How sing to Him "the new song," if I am ignorant that it is I who owe Him thanks? But why is exception taken only against the change of the flesh, and not of the soul also, which in all things is superior to the flesh?

And no one could learn that song except, etc. To sing the song of the Lamb uniquely is to rejoice with him forever, even in the incorruption of the flesh, above all the faithful. Although the other chosen can hear the song, they cannot sing it, for while they rejoice in the exaltation of the virgins through love, they do not rise to their rewards.

On account of the prerogative of dignity, by which to follow Christ wherever he goes and to sing the new song is proper to virgins, there will be a singular glory among virgins, according to what blessed John says in the fourteenth chapter of the Apocalypse.

ουτοι εισιν οι μετα γυναικων ουκ εμολυνθησαν παρθενοι γαρ εισιν ουτοι εισιν οι ακολουθουντες τω αρνιω οπου αν εαν υπαγη ουτοι υπο ιησου ηγορασθησαν απο των ανθρωπων απαρχη τω θεω και τω αρνιω

Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one, and with the name they bore also the spirits of the virgins.

He says they were redeemed by the blood of Christ. For the precious blood of Christ has been poured out for all people, yet for some in vain, those who, though able to attain salvation from here, voluntarily deprived themselves of it, of whom the Lord, reproving them through the prophet, says, "What profit is there in my blood in my going down into corruption?" (Ps.

That virginal continence is to be preferred to all others is shown by reason, as follows. That which most greatly makes us follow Christ is most greatly to be preferred; but virginity most greatly makes one follow Christ, Apocalypse fourteen: For they are virgins and follow the Lamb wherever He goes: therefore virginal continence is to be preferred.

και ουχ ευρεθη εν τω στοματι αυτων εν τω στοματι αυτων ουχ ευρεθη ψευδος αμωμοι γαρ εισιν

It does not say "there was no [lie in their mouth]," but "no lie was found in their mouth." For whatever the Lord finds when he calls forth from here, that is what he judges. For whether through baptism or through penance we are able to be made both virgins and without falsehood in the interior person.

These are, he says, the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes. These were purchased from among men, a first fruits to God and to the Lamb, and in their mouth no lie was found.

The elect are doubtless imbued with one true faith, even if their merits differ in rank; for they will come to one light of eternal truth in heaven, even though the ones who endeavor to cleave to Christ higher up in this life will enjoy a closer vision of him in that life.

και ειδον αγγελον πετομενον εν μεσουρανηματι εχοντα ευαγγελιον αιωνιον ευαγγελισαι τους καθημενους επι της γης και επι παν εθνος και φυλην και γλωσσαν και λαον

λεγων εν φωνη μεγαλη φοβηθητε τον κυριον θεον και δοτε αυτω δοξαν οτι ηλθεν η ωρα της κρισεως αυτου και προσκυνησατε αυτον OMIT αυτον τον ποιησαντα τω ποιησαντι τον ουρανον και την γην και την θαλασσαν και πηγας υδατων

και αλλος δευτερος αγγελος αγγελος δευτερος ηκολουθησεν λεγων επεσεν επεσεν επεσεν βαβυλων η μεγαλη εκ του οινου του θυμου της πορνειας αυτης πεποτικεν παντα τα εθνη

"And another angel following him." The other angel following, he speaks of as the same prophet who is the associate of his prophesying.

I suppose Babylon to mean the confusion of present life and the vain temptation; for Babylon is interpreted as confusion and the frenzy of idolaters. And it is made majestic by names, called by them enthusiasm. But if you even perceive Babylon as sensible, you would not stray from the present aim.

She has made all nations drink of the wine of the wrath of her fornication. The city of the impious, gathered from all nations, inebriates the nations, that is, her members, with the wine of error. But the city of the Lord, exercising the vineyard of Sorec, does not want to be inebriated with the wine in which is debauchery (Eph.

και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου

What is God's threatening against those who sacrifice to idols? In Exodus: "He that sacrificeth unto any gods but the Lord only, shall be rooted out." Also in Deuteronomy: "They sacrificed unto demons, and not to God." In Isaiah also: "They worshipped those which their fingers have made; and the mean man was bowed down, and the great man was humbled: and I will not forgive them…

Certain heretics withdraw from us because of their evil belief, while with a different depravity of morals, others turn aside from our traditions, and in addition there are yet others ordained to perish from both faith and morals. Here in summary fashion he includes all those among the living who have the inscription of the beast on their forehead or on their hand.

And the third angel: If anyone worships the beast and its image. That is, the devil, and the head of the slain calf.

και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

And he says that he will drink of the wine of the wrath of God, which is mixed undiluted in the cup of His anger. The glorious David also remembers this cup and the wine, saying that "a cup is in the hand of the Lord, full of wine mixed undiluted, and he inclined from it to this: but the cluster of its vintage was not emptied; all the sinners of the earth shall drink." (Ps.

And he also shall drink of the wine of the wrath of God, etc. By saying, "And he also shall drink," he shows that there is another who drinks, so that he does not separate the one who, although visibly not mingling with the nations, yet under the name of Christ worships the same beast.

Since the punishment for lustful disorder must be afflictive, because delight is punished through contrary sorrow: and the rational spirit in sinning turns itself to its own good and to what is present and partial, loving it lustfully, and from this despises the divine command and dominion: hence it is that, in order that that wicked delight be perfectly punished, in which ther…

και ο καπνος του βασανισμου αυτων εις αιωνας αιωνων αναβαινει και ουκ εχουσιν αναπαυσιν ημερας και νυκτος οι προσκυνουντες το θηριον και την εικονα αυτου και ει τις λαμβανει το χαραγμα του ονοματος αυτου

For what does he say? And the smoke of their torment ascends forever and ever; and they have no rest day or night. To whom would one say this? "Is it, O man, to be tormented eternally and not suffer according to due merit?" For what?

And they have no rest day nor night, etc. They say that a lion spares a prostrate man, but this beast is fiercer than a lion, the more it is worshipped, the greater punishments it inflicts.

The punishment of hell is in a corporeal place below, in which all the reprobate, both men and evil spirits, will be eternally tormented. They will be tormented by the same corporeal fire, which will burn and torment both spirits and bodies—yet it will not consume those bodies, but will always torment them, some more, some less, according to the measure of their merits.

ωδε η υπομονη των αγιων εστιν οι ωδε οι τηρουντες τας εντολας του θεου και την πιστιν ιησου

Therefore, he says: Here is the patience of the saints. He says that in that time of the Antichrist, and in that temptation it is shown forth. For as great as the danger and the affliction then, so great a need of perseverance. Then the discourse is shaped as if from a question. And who, he says, are those whom you call holy and patient?

While the impious will be tormented eternally in the coming age, the saints here below show their patient endurance, keeping inviolate the commandments of God and their faith in Christ during the present time, which is quickly passing away.

Here is the patience of the saints. Although the beast rages, yet the temporary suffering does not sadden the saints, which is to be rewarded with eternal happiness, while on the contrary, the persecutors, temporarily prideful, see themselves suffering eternal punishment with the beast.

και ηκουσα φωνης εκ του ουρανου λεγουσης λεγουσης μοι γραψον μακαριοι οι νεκροι οι εν κυριω αποθνησκοντες απ αρτι λεγει ναι ναι λεγει το πνευμα ινα αναπαυσωνται εκ των κοπων αυτων τα δε εργα αυτων ακολουθει μετ αυτων

Blessed are those who are not permitted to worship the image of the beast nor to receive the mark upon their forehead and their hand, and because of this are put to death; for these, having taken up the crown of martyrdom, attain the same end as the other martyrs.

The voice from heaven does not bless all the dead, but only those who die in the Lord, who have died to the world and so carry about the dying of Jesus in the body and suffer with Christ. For these persons the departure from the body is truly a rest from their labor.

Blessed are the dead who die in the Lord. I give thanks to you, Jesus, who bless those in heaven who die in you on earth. How much more those who happily give their lives for your faith and in your faith!

και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιω ανθρωπου εχων επι της κεφαλης αυτου στεφανον χρυσουν και εν τη χειρι αυτου δρεπανον οξυ

[The one like a son of man] is Christ. He is describing the church in her glory, especially since she is white after the flames of persecution. [The gold crown] is the elders with their golden crowns, and the sickle in his hand is that which separates the catholics from the heretics and the saints from the sinners, just as the Lord speaks concerning the reapers.

By the cloud he indicates the incarnation of our Head, Jesus Christ. Or he shows the body of the church that Christ put on after the fires of persecution were cooled as with snow. [The church] has a golden crown on her head.

And in His hand a sharp sickle. Namely, the judicial sentence of separating, which cannot be avoided. For we are within it, wherever we may try to flee. For in the sickle, whatever is enclosed falls within.

και αλλος αγγελος εξηλθεν εκ του ναου κραζων εν φωνη μεγαλη τω καθημενω επι της νεφελης πεμψον το δρεπανον σου και θερισον οτι ηλθεν η ωρα θερισαι του θερισαι οτι εξηρανθη ο θερισμος της γης

και εβαλεν ο καθημενος επι την νεφελην το δρεπανον αυτου επι την γην και εθερισθη η γη

και αλλος αγγελος εξηλθεν εκ του ναου του εν τω ουρανω εχων και αυτος δρεπανον οξυ

If we must understand the reaper seated on the white cloud to be Christ himself, who is this vintager, unless it is the Selfsame, only in his body which is the church? Perhaps we would not be far wrong were we to understand those three angels who come out to represent the threefold sense of the Scriptures, namely, the historical, the moral and the spiritual senses.

Although Christ is called the "angel of great counsel" of the Father, nonetheless from the following words the present angel is shown to be one of the ministering angels, for he comes out of the heavenly temple with a sharp sickle in order to accomplish the cutting off of those who are the most impious.

And another angel, etc., having a sharp sickle himself. If Christ is seen as the reaper in the white cloud, who is the grape gatherer, if not the same, elegantly repeated for the dual fruit of the Church? For He who sowed the good seed in His field (Matt. XIII), also planted a vineyard in a fertile place, but both cultivations degenerated due to the negligence of the keepers.

και αλλος αγγελος εξηλθεν εκ του θυσιαστηριου εχων εξουσιαν επι του πυρος και εφωνησεν εφωνησεν εν κραυγη μεγαλη τω εχοντι το δρεπανον το οξυ λεγων πεμψον σου το δρεπανον το οξυ και τρυγησον τους βοτρυας της αμπελου της γης οτι ηκμασαν αι σταφυλαι αυτης ηκμασεν η σταφυλη της γης

And another, it is said, an angel from the altar who had power over fire. And this, I understand, is appointed for the punishment of the ungodly. Then he says, send and gather the clusters of the vine of the earth. Now the previously mentioned (Rev.

From this passage we learn that angelic powers have been placed over the creatures, one is over water, another is over fire, and another is over some other part of creation. We learn of the fearsomeness of this particular angel because he is placed over fire.

And another angel came out from the altar, who has power over fire, etc. There is a dual office of angels, as Jerome says. Some are to grant rewards to the just, others to preside over individual torments. As it is said: He makes His angels spirits, etc.

και εβαλεν εξεβαλεν ο αγγελος το δρεπανον αυτου εις την γην και ετρυγησεν την αμπελον της γης και εβαλεν εις την ληνον του θυμου του θεου τον μεγαν

"And the angel thrust in the sickle, and reaped the vine of the earth, and cast it into the wine-press of the wrath of God. And the wine-press of His fury was trodden down without the city." In that he says that it was cast into the wine-press of the wrath of God, and trodden down without the city, the treading of the wine-press is the retribution on the sinner.

The "wine press of God" is the place of torment prepared for the devil and his angels. Because of the multitude of those who are to be punished, it is "great." For the "way of destruction is wide" and spacious.

And he cast it into the great winepress of the wrath of God, etc. If this harvest and vintage pertains only to the wicked, the winepress signifies punishment. But if also to the good, the treading of the winepress and the threshing floor's tribulation crushes the useless, while proving the useful.

και επατηθη η ληνος εξωθεν της πολεως και εξηλθεν αιμα εκ της ληνου αχρι των χαλινων των ιππων απο σταδιων χιλιων εξακοσιων αχ

And he says the winepress was trodden outside of the city; for it was not lawful that those being punished should receive the returns of evils and defile the joy of the holy ones in the heavenly Jerusalem, which has been called out, through sympathy for those rightly punished, not that a great chasm does not separate the pious from the impious according to the words of the patr…

However, it is possible to understand this another way. For since those who transgressed by giving themselves over to pleasure have become horses full of lust, they will be overtaken by tortures up to their bridles, for they knew no bridle in their pleasures. By the "1, stadia" we learn of the great chasm that separates the righteous from the sinners.

And blood came out of the winepress, etc. Vengeance came out even to the rulers of the peoples. For vengeance for the blood of the saints poured out has reached even to the devil and his angels in the final struggle. As it is written: In blood you sinned, and blood will pursue you. It was said above concerning the horses:

Revelation of John14