Revelation of John 14 · The Lantern

Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father’s name written on their foreheads.

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…

And I heard a sound from heaven like the roar of many waters and the loud rumbling of thunder. And the sound I heard was like harpists strumming their harps.

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.

And they sang a new song before the throne and before the four living creatures and the elders. And no one could learn the song except the 144,000 who had been redeemed from the earth.

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 they sang as it were a new song before the throne. The old song was: Blessed is he who has his seat in Zion and his household in Jerusalem. The new song is: Rejoice, barren woman who does not bear (Galatians IV). And also, The Lord says, I will give to eunuchs a place and a name better than sons and daughters, in my house and within my walls (Isaiah LVI).

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.

These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed by Jesus from among men as firstfruits to God and to the Lamb.

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.

And no lie was found in their mouths, for they are blameless.

Truly, dearest brothers, of what profit is it for a man or woman, whether cleric or monk or religious, if bodily virginity is preserved, as long as purity of the heart is violated by evil desires? Of what benefit is it to show chastity in one member and to keep corruption in all the rest?

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.

And in their mouth was found no lie. It is not by the merit of chastity alone that virgins are joined to the divine company, unless they have also led an immaculate life free from all contagion of sin.

Then I saw an angel flying overhead, with the eternal gospel to proclaim to those who dwell on the earth—to every nation and tribe and tongue and people.

And he said in a loud voice, “Fear the Lord and give Him glory, because the hour of His judgment has come. Worship the One who made the heavens and the earth and the sea and the springs of waters.”

Then a second angel followed, saying, “Fallen is Babylon the great, who has made all the nations drink the wine of the passion of her immorality.”

"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.

And a third angel followed them, calling out in a loud voice, “If anyone worships the beast and its image and receives its mark on his forehead or on his hand,

Of the idols which the Gentiles think to be gods. In the Wisdom of Solomon: "All the idols of the nations they counted gods, which neither have the use of their eyes for seeing, nor their nostrils to receive breath, nor their ears for hearing, nor the fingers on their hands for handling; but their feet also are slow to walk.

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 receive a mark on his forehead, etc. By saying on the forehead or on the hand, he signifies that the devil marks some by a wicked profession, and others only by their deeds.

he too will drink the wine of God’s anger, poured undiluted into the cup of His wrath. And he will be tormented in fire and sulfur in the presence of the holy angels and of the Lamb.

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.

That is mixed undiluted—that is mixed without mixture, namely, a drink with which nothing is mixed or conjoined.

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…

And the smoke of their torment rises forever and ever. Day and night there is no rest for those who worship the beast and its image, or for anyone who receives the mark of its name.”

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.

Here is a call for the perseverance of the saints, who keep the commandments of God and the faith of Jesus.

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.

And I heard a voice from heaven telling me to write, “Blessed are the dead—those who die in the Lord from this moment on.” “Yes,” says the Spirit, “they will rest from their labors, and their deeds will follow them.”

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.

From now on, says the Spirit, that they may rest from their labors, etc. Just as he had said that the wicked have no rest perpetually, so on the contrary, he teaches that the faithful, aided by their former works, from now on, that is, from the time of death, rest. For when He gives sleep to His beloved, this is the inheritance of the Lord (Ps. 127).

And I looked and saw a white cloud, and seated on the cloud was One like the Son of Man, with a golden crown on His head and a sharp sickle in His hand.

[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 I saw, and behold, a white cloud, etc. Thus far the voice of the heralds having been sent forth, now it remains to show the person of the Judge Himself. He who comes to judgment covers the glory of His divinity with the cloud of flesh, so that the impious may see whom they pierced (John 19).

Then another angel came out of the temple, crying out in a loud voice to the One seated on the cloud, “Swing Your sickle and reap, because the time has come to harvest, for the crop of the earth is ripe.”

So the One seated on the cloud swung His sickle over the earth, and the earth was harvested.

Then another angel came out of the temple in heaven, and he too had a sharp sickle.

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.

Still another angel, with authority over the fire, came from the altar and called out with a loud cry to the angel with the sharp sickle, “Swing your sharp sickle and gather the clusters of grapes from the vine of the earth, because its grapes are ripe.”

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.

For the grapes are ripe. That is, sins are consummated. Although the perfection of the good can also be called ripeness. For, as the holy Pope Gregory says, "however much the end of the world hangs upon its own order, finding each more perverse, it is revealed that they are deservedly oppressed by its ruins."

So the angel swung his sickle over the earth and gathered the grapes of the earth, and he threw them into the great winepress of God’s wrath.

"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.

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.

And he harvested the vine of the earth and threw it into the press of the wrath of God. And that press was trampled outside the city, and blood flowed out from the press up to the bridles of horses, for a thousand six hundred stades—Zechariah has also spoken thus of the war, which before the coming of the Lord will be started by that adversary against those who in the beginning…

And the winepress was trodden outside the city, and the blood that flowed from it rose as high as the bridles of the horses for a distance of 1,600 stadia.

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.

For a distance of sixteen hundred stadia. That is, through all four parts of the world. For fourfoldness is compounded four times, as in the four-faced quadriform and wheels. Four times four hundred is sixteen hundred. Tyconius interprets the reaper and the grape gatherer as the Church, shining forth after the flames of persecutions, holding the power to bind and to loose.

Revelation of John14