CHAPTER 1
Revelation 1:1-2 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place; he made it known by sending his angel to his servant John, who testifies to the word of God and to the testimony of Jesus Christ, even to all that he saw .
In the opening words, it is fitting to point out that in all his writings, the divine John, having dwelt upon the God-inspired words [θεοπρεπέσι] of our Savior Jesus Christ, in the present work dwells rather on his human aspects, so that he might not only be recognized from the more divine qualities, but also from the human ones.
For it is a sample [δεῖγμα] of pure theology, just as to believe that the divine Word is from God and the Father, begotten before all ages and times, uncreated and consubstantial with the Father and the Spirit, and coexistent with the ages, and of all creation both spiritual and perceptible, according to what is said by the wisest Paul in the Epistle to the Colossians, that “in Him all things in heaven and on earth were created, the invisible and the visible, whether thrones, dominions, principalities, or authorities; all things were created through Him and for Him, and He is the head of the body and the church.” (Co. 1:18) “Who is the beginning, the firstborn from the dead, so that He might be first in all things,” (Co. 1:16,18) therefore we must believe in Him for the last things [ἐσχάτων] and for our salvation.
And having become man, not by a change of divinity, but by the assumption of human flesh, endowed with a rational soul, so that Emmanuel is understood as united from two natures, both divinity and humanity, each fully possessing according to its own nature and proper quality and distinction, neither confused in the union into one, nor divided after the indescribable and invisible union. For both Nestorius and Eutyches are equally detestable; their positions are opposed and totally evil.
Therefore, in order that the teaching of our Savior might be precise and true to Him, having engaged in the other divine matters, as the Lord has said, here John employed words and thoughts suited to human beings; yet neither in those divine matters did he separate the divine from the human, nor here did he separate the human from the divine. Moreover, he used the writings to a greater or lesser extent.
From this point on, the revelation is given to him to speak; it is given from the Father to the Son, and it is given from the Son to us, his servants . Calling the saints the servants of Christ, He preserved for Him what is fitting for God. For whose servants would humans be, except for the Maker and Creator of humans? And who is the Creator of humans and all creation? No one except the only-begotten Word and Son of God. For he who is present as the author says in the Gospels, “all things were made through him.” (Jn. 1:3)
What, then, does John wish to add what must soon take place ? And yet, of the things that are to come, not yet accomplished, already a considerable amount of time has already passed since these things were spoken, more than five hundred years 1 . That all ages are regarded as nothing in the eyes of the eternal and everlasting God; “for a thousand years,” the prophet says, “are in Your sight, O Lord, as the day that has just passed, or as a watch in the night.” (Ps. 89:4) Therefore, the swift passage of time is not measured by the completion of the years that have come to be, but rather by the power and eternity of God. For in truth, every extension of time, even if it is the greatest and longest, is considered small compared to the infinite.
Jesus Christ therefore made it known to me what must take place . Jesus did not appear Himself and speak, but through His angel He initiated me into the mysteries. You see the reverent love of this divine one, who confessed that it was revealed to him through an angel and that he did not hear it from the Lord’s own mouth.
John says that he testifies to the word of God and to the testimony of Jesus Christ, even to all that he saw . In this form, he also used it in the Gospels, preserving for himself the credibility of his teaching. He said, "This is the one who testifies about these things," (Jn. 21:24) and having written these things; and we know that his testimony is true. And now he says he is a witness of the divine Word that was revealed to him. John speaks of the present Revelation and the testimony given by Christ; that is, through testimony, I am both a witness and an author.
Revelation 1:3 Blessed is the one who reads the words of this prophecy, and blessed are those who hear them and keep what is written in it; for the time is near .
He did not say only those who read are blessed, for many would be so blessed, since most read, but also those who hear and become obedient to the exhortations contained in it, and those who preserve and guard what is spoken as divine laws.
for the time is near . For to everyone who keeps the commandments of God, the time of blessedness is near. It either means that, or “near,” he says, is the period of the time of departure. The term "near" has been interpreted in previous contexts.
Revelation 1:4a John to the seven churches in Asia: Grace to you and peace from God, who is, and who was, and who is to come , he says.
This is equivalent to saying, "Grace to you from God, the Father of all of you." For the Father names Himself, revealing Himself to the wisest Moses at the burning bush, saying, "I AM THE ONE WHO IS [ἐγώ εἰμι ὁ ὤν]." (Ex. 3:14) And indeed, concerning the Son, the divine evangelist present says, "In the beginning was the Word; and the Word was with God, and the Word was God." (Jn. 1:1) And again, in the first of the Catholic Epistles: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life." (1 Jn. 1:1)
who is to come . This is the Holy Spirit. For the Spirit did not only come on the day of Pentecost, as recorded in the Acts (chapter 2), but He continually comes to receive souls worthy of Him.
Revelation 1:4b and of the seven spirits which are before His throne , he says.
The seven spirits are seven angels; not as equals or coeternal, associated with the Holy Trinity, but as genuine ministers and faithful servants. For the prophet says to God, “For all things are your servants.” (Ps. 118:91) And among all, the angels are included. And again, he says concerning them: Bless the Lord, all his powers, his ministers doing his will. (Ps. 102:21) In this form, the apostle also corresponded with Timothy by writing the first Epistle; " I seriously charge you," Paul says, "before God and Jesus Christ and the elect angels." (1 Tim. 5:21)
But also in what is said before His throne , He attested to them a domestic [οἰκετικὴν] and liturgical [λειτουργικὴν] order; however, not equality in rank.
Revelation 1:5a And from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth , he says.
Having previously written about the incorporeal Word of God, and having spoken about Him as “He who was”; now John speaks about His incarnation, saying,
and from Jesus Christ , not dividing Him into two, but testifying both this and that about Him, that He is both the Word of the Father and that He was incarnate.
Who is a faithful witness ; for according to the apostle, he bore witness before Pontius Pilate to the good confession. (1 Tim. 6:13)
Oecumenius commentary on 1 Timothy 6:13
Who testified before Pontius Pilate . For Jesus testified concerning what he was doing, that he himself is the Christ, the Son of God. Therefore, Clement in the seventh book of Hypotyposes. the good confession . What good confession does it speak of? In a somewhat mysterious way, however, Jesus confessed that he is God. For when Pilate said, "Are you a king?" he said, "For this I was born." (Jn. 18:37)
which He was, that he is God and Lord of all, even though he was incarnate.
And such witness is indeed true; for he speaks the truth and is worthy of faith.
the firstborn of the dead . This also Paul bears witness to, saying that “He is the first fruits, the firstborn from the dead.” (Col. 1:18) He is called the firstborn from the dead as the one who has superiority in the common resurrection, and who has initiated for us a new and living way, the resurrection from the dead, through the veil, that is, his flesh according to what is written. For all who rose from the dead before the Lord again fell under death; for that was not the true resurrection, but a temporary release from death. Therefore, none of them was called firstborn from the dead . But the Lord is called this, as having become the beginning and cause of the true resurrection. And just as having become a kind of first fruits of the resurrection of mankind, having become like one who also went before, as if from a certain threshing floor, from death to life. For concerning the Lord alone, the divine Paul wrote in his Epistle to the Romans, saying: “knowing that Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For he who has died, has died once for sin; but he who lives, lives for God.” (Rom. 6:9-10)
and the ruler of the kings of the earth , Daniel also said this to the Babylonian: he says. “ Until he says you will know that the Most High rules over the kingdom of heaven; and to whomsoever he will, he gives it.” (Dan. 5:22) Therefore, Christ reigns over all those things in Heaven. But now John speaks concerning those on earth; and going forward, he shows Him also reigning over the holy orders in Heaven.
Revelation 1:5b-6 To the one who loves us and has washed us from our sins in His blood; and has made us a kingdom, priests to His God and His prophets; to Him be glory and power forever and ever. Amen .
The arrangement [σύνταξις] of the speech returns from the last to the first. He says to him, The glory and the power belong to the one who loved us ; for how could he not have loved, “who gave himself as a ransom for the life of the world?" (1 Tim. 2:6)
and has washed us from our sins in His blood . For He Himself bore our handwritten record that was against us in the decrees; and He fastened it to the wood of His cross (Col. 2:14), stretching out our sins to His own death and freeing us by His blood from our offenses, “having subjected Himself to death, even death on a cross, (Philip. 2:8) to heal our disobedience.
and has made us a kingdom . And who says that in becoming priests to His God and His prophets there is benefit for us? For it was deemed fitting for men to obtain these things, securing for us the future kingdom and bestowing upon us an unfading glory even in the present time. For to wash us from our sins in His own blood is a greater and more marvelous gift, worthy of the divine grace. Moreover, that those who have offered nothing beforehand should become priests of God and prophets is a gift of such a kind.
Revelation 1:7 Behold, He comes with the clouds of heaven, and every eye shall see Him, even those who pierced Him; and all the tribes of the earth shall mourn because of Him. Yes, amen .
His coming upon the clouds of heaven , and the Lord Himself said concerning Himself in the Gospel according to Mark as follows: "And the powers in heaven will be shaken; and then they will see the Son of Man coming in the clouds with great power and glory." (Mark 13:25-26) For as I suppose it was written concerning His ascension into heaven on the day of the Ascension in the Acts, that a cloud received Him out of their sight, so He will come again with clouds. (Acts 1:9) 5
5. Oecumenius commentary on Acts 1:9
Acts 1:9a And having said these things, while they were watching, he was taken up; And having said these things, while they were watching, Jesus was taken up; leading them to another place on the shore, so that they would not question him again, he immediately began his ascent into heaven. And he adds, while they were watching : since here the whole beginning of their faith and need was established, but not the end of the matter. For this reason also the angels explained that Jesus rests in heaven; for they were unable to see him that far away. In the resurrection, however, it was the opposite: the beginning indeed was not seen by them; for it would have been unnecessary, since the one who had risen appeared alive, and the tomb was empty; but the end was apparent, for the living one was revealed to them Acts 1:9b And a cloud received him out of their sight . Indeed, a cloud received the Lord, to demonstrate the equality of honor to the Father. For it is said of the Father: A cloud and darkness are round about Him. (Ps. 97:2) And indeed God who became flesh, having used a cloud as a chariot, for He was the Lord: but Elijah, fire. (2 Kings 2:1) For Jesus, being the Master of all, and ascending by his own power, takes a somewhat earthly and lower path toward the ascent, not being carried but carrying the vehicle; but Elijah is a servant, and therefore needing an unprofitable chariot and horses, the speed of which aids him in the upward journey. Therefore, it is said of him: Elijah went up in a whirlwind as into heaven; but of the Lord it is said, As He was going up into heaven. Two white-haired men are attested to confirm the Lord’s restoration into heaven, because the word is established upon two or three witnesses.
I suppose, metaphorically, that the divine Scripture calls the holy angels " clouds " because of their lightness, their lofty nature, and their ability to walk on air [ἀεροβατές], as if it were saying that the Lord will come accompanied and attended by divine angels. For therefore the prophet also introduces Him, saying, "And he mounted upon the cherubim and flew; he flew upon the wings of the wind." (Ps. 17:11)
And he says, every eye shall see Him, even those who pierced Him . For He will not come in an obscure manner in his second glorious coming, nor secretly as before, when He lived among the world in the flesh; the prophet spoke of that coming, which is foreshadowed, saying: "He will descend like rain upon the mown grass, and like showers that water the earth." (Ps. 71:6) But openly and plainly, so as to be seen by every eye, even by the very sinful and wicked. Among these, those who have been led astray or turned away from him must be dealt with accordingly.
and all the tribes of the earth shall mourn because of Him , it says, referring clearly to those who have remained in unbelief and have not chosen to bow their own necks to the yoke of their Savior. But you will understand that because of Him , in his appearance and presence.
Then, to indicate what will certainly happen, he added Yes, amen , meaning exactly that these things will occur with absolute certainty; for just as among the Greeks the word " yes " [ναὶ] signifies assent to what is to come, so too among the Hebrews " amen " [ἀμὴν] serves this purpose.
Revelation 1:8 I am the Alpha and the Omega, says the Lord God; the one who is, and who was, and who is to come, the Almighty, and Lord of creation .
The alpha [α] signifies the beginning, and the omega [ω] signifies the end; therefore, basically He is saying, "I am the first and the last," indicating through the “first” the God who is without beginning, and through the “last,” the one who is without end. Since there is nothing among humans that is without a beginning and without end, In our case here, He used “the beginning and the end” instead of “being without beginning and without end.” This is also what God said through Isaiah: "I am the first God; and I am He who is to come." (Isa. 41:4)
He calls God the Almighty and Lord of creation , not only of the perceptible but also of the intelligible.
Revelation 1:9a I, John, your brother and companion in the suffering and in the kingdom and patient endurance .
John wrote to the faithful according to the message and preaching of Christ, that they suffer much from those who persecute the godly; therefore, John considers himself a companion in the sufferings and endurance , and likewise in the kingdom of God. Here, those to be a companion in the sufferings for the sake of the message are called to share in it with Jesus.
Revelation 1:9b I was on the island called Patmos because of the word of God and the testimony of Jesus .
John says it is because of Jesus ; for this is what the one in Jesus means.
And because of His word and the testimony which I bore by proclaiming His Gospel, John says, I became exiled on the island of Patmos . Eusebius 3 records that this happened to John in the Chronological Canon during the reign of Emperor Domitian. Then he says, while living on the aforementioned island ,
Revelation 1:10a I was in the Spirit on the Lord’s Day .
When John said, I was in the Spirit indicates a vision not perceptible to the senses, nor seen by the flesh or eyes, but rather by prophetic insight; concerning these spiritual perceptions Isaiah said: “He gave me understanding early on, He gave me an ear to hear, and the instruction of the Lord opened my ears.” (Isa. 54:4)
Revelation 1:10b-11 And I heard a loud voice like a trumpet saying to me: John, write what you see in a book and send it to the seven churches, to Ephesus, and to Smyrna, and to Pergamum, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea .
There are many cities in Asia, but he himself commands to write to those who have been taught by him and have already accepted the faith of Christ. For what could one advise to those who are unbelieving and have turned away from the saving word?
Revelation 1:12-16 And I turned to see the voice that was speaking with me; and turning, I saw seven golden lampstands; and in the midst of the seven lampstands, one like a son of man clothed with a robe reaching down to the feet, and tightened at the breasts with a golden belt. His head and his hair were white like wool, as white as snow; and his eyes were like a flame of fire; and his feet were like gleaming bronze, refined as in a furnace; and his voice was like the sound of many waters; and he had seven stars in his right hand; and out of his mouth went a sharp two-edged sword; and his face was like the sun shining in its power .
The seven lampstands , as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them lampstands because they bear the light of the glory of Christ. For he does not call them lamps, but lampstands . This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: “Become like stars in the world, holding forth the word of life,” (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as lampstands . For it has been said concerning Christ, “you wonderfully illuminate from eternal mountains,” (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; “send forth your light and your truth” (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, others as lamps.
John says that the lampstands are golden because it is honorable and surpassing to receive the divine radiance.
And he says that in the midst of the seven lampstands, one like a son of man ; for if the Lord Himself promises to dwell and walk among the souls that received Him, how would He not be seen in the midst of the lampstands ?
He says that the Son of Man , Christ, who humbled himself for us “taking the form of a servant,” (Philip. 2:7) became the fruit of the womb according to the divine melody (Ps. 126:3); the womb of the undefiled and ever-virgin Mary; for since Mary is a human and our sister, it is fitting that the one born from her without seed, according to the flesh the Word of God, is called the Son of Man .
And he has spoken carefully without saying “the son of man”, but like a son of man , and also God and Lord of all, Emmanuel; and the vision shows his varied form, outlining the shape from his works and powers.
And first, he puts on a priestly garment; for the long robe and the belt are priestly garments; for it is said to him from God and the Father: "You are a priest forever according to the order of Melchizedek." (Heb. 5:6; Ps. 109:4) But the apostle also calls Christ “a high priest and apostle of our confession,” (Heb. 3:1) as one who performs priestly service and brings to himself and to the Father and the Spirit our confession of faith.
Oecumenius commentary on Hebrews 3:1
"to the one who appointed him." What did he appoint? An Apostle and High Priest . Here he speaks not about essence, nor about divinity, but about human dignities.
And he puts on a golden belt , having a belt with decorated attire [φάρους], as prescribed by the law for priests. For it was necessary for the difference between slaves and master to be shown, between the shadowy law and the truth in the New Covenant.
His head and his hair were white like wool, as white as snow . For the mystery according to Christ is new in its appearance, but indeed eternal in its good pleasure. For the divine apostle wrote concerning him the mystery hidden from the ages and from the generations, which now has been revealed to his saints, to whom he willed. Therefore, the ancient aspect of the mystery, as far as it reached into divine favor, reveals the gray of the head intermingled with wool and snow .
and his eyes were like a flame . It is shown since Christ is also light, and He calls Himself this, saying "I am the light and the truth," (Jn. 8:12; 14:6) or He reveals the fearful things and the threat against the seven churches to which the things of the Revelation are sent, as those who are not following His laws perfectly. And He says,
his feet were like gleaming bronze . They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the gleaming bronze is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα].
But this one is fragrant when it is burning; for the burning furnace is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the feet , which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, "I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ.” (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that “the scent of your perfumes is more delightful than all spices” and that “your name is like a poured-out perfume.” (Song 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, “I am the flower of the field, the lily of the valleys.” (Song 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: “that we are the fragrance of Christ?” (2 Cor. 2:15) And again: “and the aroma of the knowledge of Him is revealed to us.” (2 Cor. 2:14)
and his voice was like the sound of many waters , John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.
and he had seven stars in his right hand , he said. He himself interprets these stars as the angels of the seven churches, as the divine Gregory 4 said in the presence of the bishops, addressing the ruling angels; “for I believe that each church is guarded by a different angel, as John teaches in the Revelation.” I believe that the stars are called the holy angels because of the abundant illumination of Christ within them; and they are in His right hand . For they are deemed worthy of the most honorable position before God, and as if they rest in the hand of God.
and out of his mouth went a sharp two-edged sword . Therefore, the divine David says to the Lord, "Fix your sword upon your thigh, O mighty one." (Ps. 44:4) For at that time, the evangelical laws commanded us to observe them strictly, for violating them was deadly; therefore, the place of the thigh where the sword was placed indicated a delay in punishment, for it was not yet fully prepared for slaughter. Now from his mouth comes forth the sword , signifying the riddle [αἰνίγματος] that those who are disobedient to the evangelical commandments face the danger of being cut in two by the sword of the soul. This is what the Lord declares in the Gospels, making this clear; and the apostle said: “for the word of God is living and active, and sharper than any two-edged sword” (Heb.4:12) against those who disobey, clearly indicating the threat it raises. Therefore, this sharpness is also attributed to John; it is the same as the sharp style found in the writings of Paul.
Oecumenius commentary on Hebrews 4:12
" sharper than any two-edged sword ." As those who did not hear the speech might fear something more terrible, it expresses what has been said, adapting examples that are among us: for it could not be understood in any other way than what is said, cutting from both sides with any sword… The division that the Gospels threaten, the Fathers understood as the complete abandonment of the Holy Spirit. Therefore, I think it is now a day that causes the separation of the Holy Spirit, and it removes itself from the soul, after which all good things will subsequently follow and be taken away.
and his face was like the sun shining in its power , John said. Well said, like the sun ; for the Lord is “the sun of righteousness,” according to the prophet Malachi. (Mal. 4:2) But so that you do not think the illumination of Christ’s face , which enlightens every person coming into the world (Jn. 1:9), is a physical body that is transparent and visibly shining, he attributed it to his power, as if to say: the light of Christ is intelligible, operating by power (Col. 1:29), not a bodily appearance, but one that enlightens the eyes of the soul.
Revelation 1:17-19 And when I saw him , he said , I fell at his feet as though dead. And he placed his right hand upon me, saying, "Do not be afraid 6 . I am the First and the Last, and the Living One; I was dead, and behold, I am alive forever and ever, and I hold the keys of death and Hades." Write, then, what you have seen and what is, and what will happen afterward.
It is customary for the holy prophets to see a vision and be struck with awe, revealing human weakness; and how much the divine surpasses the human and excels it with incomparable differences. This we also know from Joshua the son of Nave, when he saw the chief commander of the Lord’s army (Jos. 1:9), and Daniel the man of desires in the visions that appeared to him. (Dan. 10:11; 8:17)
I , therefore, fell at his feet as though dead , says the evangelist, struck with awe at the vision.
And he placed his right hand upon me, saying, "Do not be afraid." The holy John could not have survived the terror if he had not leaned upon the saving right hand of the Son of God, which alone worked the greatest wonders by touch; and he says to me,
I am the first and the last . Thus he spoke: "I am the one who, at the end of the ages, came to dwell with you in the flesh for the salvation of all of you, I am the first and the firstborn of all creation (Col. 1:15). How then could it be possible for you to suffer any harm from my presence?" For if, being alive and the source of life, I became dead for your sake and again came to life after having trampled down death, how is it possible for you, who are alive through me and through my vision, to become dead?
If I too hold the keys to death and Hades , so that I may kill or bring to life whomever I wish, leading them down to Hades and raising them up according to what is written about me, and as the prophet says, the pathways of death belong to me (Prov. 12:28), I would not send my worshippers and disciples prematurely to death. Since he will not die, he says:
Write, then, what you have seen and what is, and what will happen afterward . In speaking of what is, he reveals both what has passed and what is present; and in speaking of what is about to happen, he reveals the future. For among the things seen in the holy vision, some were already accomplished, although they had reached their limit, they had not ceased to exist; therefore, concerning these things, he spoke of what is , meaning what was present. As for what will happen , the word would show it as it unfolded.
Revelation 1:20 He says that the mystery concerns the seven stars you saw on my right hand, and the seven golden lampstands . The seven stars are the angels of the churches; and the seven lampstands are the seven churches.
Since it was revealed to him who the stars are and what the lampstands represent, he then proceeds to instruct what each of the churches must bear witness to, and how to hold accountable the one that is fully straying from the divine purpose; while praising those that, at least in part, faithfully uphold the precision of the Gospel laws. And to correct those who have erred in other matters, Christ, “who desires all to be saved” (1 Tim. 2:4) and to become heirs of His own good things and partners, appointed the divine evangelist to send the appropriate word and teaching to each of the churches as a remedy; to Him be glory forever and ever. Amen.
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Translator’s notes for chapter 1.
1. This comment by Oecumenius gives us a basic idea when Oecumenius wrote his commentary on Revelation. John is thought to have written his commentary around 90A.D., but it depends upon when Oecumenius assumed that John wrote the book of Revelation. So it would be at least the 6th century when Oecumenius wrote it.
2. Athanasius, Ep. 39.
3. Eusebius of Caesarea, Paschal Chronicle 250c.
4. Gregory of Nazianzus, Orationes 42.9.
5. Oecumenius, in his commentary on Acts 1:9 says… And having said these things, while they were watching, Jesus was taken up; leading them to another place on the shore, so that they would not question him again, he immediately began his ascent into heaven. And he adds, while they were watching: since here the whole beginning of their faith and need was established, but not the end of the matter. For this reason also the angels explained that Jesus rests in heaven; for they were unable to see him that far away. In the resurrection, however, it was the opposite: the beginning indeed was not seen by them; for it would have been unnecessary, since the one who had risen appeared alive, and the tomb was empty; but the end was apparent, for the living one was revealed to them… Indeed, a cloud received the Lord, to demonstrate the equality of honor to the Father. For it is said of the Father: A cloud and darkness are round about Him. (Ps. 97:2) And indeed God who became flesh, having used a cloud as a chariot, for He was the Lord: but Elijah, fire. (2 Kings 2:1) For Jesus, being the Master of all, and ascending by his own power, takes a somewhat earthly and lower path toward the ascent, not being carried but carrying the vehicle; but Elijah is a servant, and therefore needing an unprofitable chariot and horses, the speed of which aids him in the upward journey. Therefore, it is said of him: Elijah went up in a whirlwind as into heaven; but of the Lord it is said, As He was going up into heaven. Two white-haired men are attested to confirm the Lord’s restoration into heaven, because the word is established upon two or three witnesses.
6. The oldest Oecumenius manuscript does not have "Do not be afraid." But manuscripts 203 and 240 has that reading, and it is also in the comments below by Oecumenius.
[Second Discourse]