Oecumenius

In his own words on Revelation

• Revelation 1:1-2

  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 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 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 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. 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.

  Commentary on Revelation

• Revelation 1:3

  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.

  Commentary on Revelation

• Revelation 1:4

  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.

  Commentary on Revelation

• Revelation 1:4

  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.

  Commentary on Revelation

• Revelation 1:5

  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) 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.

  Commentary on Revelation

• Revelation 1:5-6

  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.

  Commentary on Revelation

• Revelation 1:7

  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) 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.

  Commentary on Revelation

• Revelation 1:8

  "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.

  Commentary on Revelation

• Revelation 1:9

  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. 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 records that this happened to John in the Chronological Canon during the reign of Emperor Domitian. ...

  Commentary on Revelation

• Revelation 1:10-11

  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?

  Commentary on Revelation

• Revelation 1:10

  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)

  Commentary on Revelation

• Revelation 1:12

  "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.

  Commentary on Revelation

• Revelation 1:13

  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. 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.

  Commentary on Revelation

• Revelation 1:14

  "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.

  Commentary on Revelation

• Revelation 1:15

  "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.

  Commentary on Revelation

• Revelation 1:16

  "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 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. "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.

  Commentary on Revelation

• Revelation 1:17-18

  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.

  Commentary on Revelation

• Revelation 1:19

  "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.

  Commentary on Revelation

• Revelation 1:20

  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.

  Commentary on Revelation

• Revelation 2:1

  The first act of my words and interpretations has indeed been accomplished; now again another target must be struck, showing what is the exhortation to the churches. Therefore, first to the church in Ephesus, as presiding over the rest of Asia, it is commanded to write. He referred to the church in Ephesus in an indirect way as the angel of the church in Ephesus. For his angel, the protector of the church, has not sinned in a way that requires repentance upon hearing; he is the most holy one and, because of this, being at the right hand of the Lord, he bears this sign of his natural purity and radiant brilliance. Why was it necessary to say to the one who was exchanging words to write to the evangelist? For the divine angel was present and heard the things being said; for he was on the right hand of the one speaking, and finally, the holy one himself, interpreting the vision shown to him, says: He who has an ear, let him hear what the Spirit says to the churches. For he did not say this to the angels of the churches, but to the churches themselves. Therefore, in the other visions wherever you find them, write these things to the angel of this church, that the words are not about the angel, but about the church. What does he command to be written to the church in Ephesus? It is similar to saying, "this is what the one who surrounds, holds sway over, and binds together both the holy angels in heaven and the men on earth," for these are the seven stars. For these are the seven lampstands, as has been said before; because He walks in the midst of those who worship Him, and through the prophet He says: "I will dwell among them and walk among them." (Lev. 26:12)

  Commentary on Revelation

• Revelation 2:2

  He says, I know your works and your labor and your patience, "and nothing of the good things you do has escaped my notice." (Job 34:21) The one who formed the hearts of you all, who understands all your works (Ps. 32:15), and who says that you cannot bear evil men, has given you a spirit of perseverance. The believers in Ephesus fulfilled the divine command: "not to trust every spirit, but to test the spirits to see whether they are from God." (1 Jn. 4:1) Therefore, they tested those who were preaching the Gospel among them and put them to the test; they found some false apostles who were delivering spurious doctrines, and he says that those around Cerinthus, who were contemporaries of the evangelist, were proclaimers of profane doctrines.

  Commentary on Revelation

• Revelation 2:3

  He says, and you have patience and have endured for my name's sake, and have not grown fatigued, and you have done well indeed; for it is said, "Bear one another's burdens, and so fulfill the law of God." (Gal. 6:2)

  Commentary on Revelation

• Revelation 2:4-5

  He says, but I have this against you, that you have abandoned your first love. Remember therefore from where you have fallen, and repent, and do the works you did at first in righteousness. As he says, "your good deeds have not escaped me," (Job. 34:21) likewise, you have not ceased your love for those in need. Therefore, return to the previous kindness taught by me, which you have neglected. He said, "See that you do not turn back from where you have gone out." The coming to you does not indicate a transitional movement, since God fills all things, but rather a turning as if from patience to punishment. The removal of the lampstand, or rather the church, he says is its own abandonment which occurs against those who sin; in everything, they are thrown into confusion and turmoil, as it is also said: "My eye has been troubled in my anger; and my heart within me was troubled." (Ps. 30:10; 54:4)

  Commentary on Revelation

• Revelation 2:6

  He says, nevertheless, you have this in your favor, that you hate the works of the Nicolaitans, which I also hate. He placed the fault of the two achievements in the middle, so that from the praises at the extremes, he might console the blame in the middle, so that no one would be overwhelmed by the greater sorrow. Now, as for Nicolaus, the one for whom we are speaking, he became an arch-heretic, blasphemous and detestable. Therefore, those descended from him, turning away from those evils, found praise in Ephesus through Christ. ...

  Commentary on Revelation

• Revelation 2:7

  He who has an ear, that is, one who is obedient, and who obeys divine laws, let him hear what the Spirit says to the churches. The Spirit says, either that the things of the Revelation were being accomplished in the Spirit, or that the Spirit refers to Christ, as He is and is understood to be God, just as a servant and the Son of Man speaks as he is and is understood to be a man. For the Godhead has been said to be spirit in general, as the Lord Himself says to the Samaritan woman He was speaking with: "God is spirit, and those who worship Him must worship in spirit and truth." (Jn. 4:24) What then does the Spirit say? This is a figurative expression; for the tree of life refers to the blessed and everlasting life, which the saints will enjoy in the kingdom of God, which is now called Paradise. For indeed, those here are said to be worthy as victors over the enemy and as avengers in these trials. But indeed, for the Lord to say, of my God, let no one be caused to stumble; for it is necessary, according to the economy of the flesh, that all humble words be observed. For indeed He also said in the Gospel: "I am going to my Father, and your Father, and my God, and your God." (Jn. 20:17) These things were conveyed to the church of Ephesus.

  Commentary on Revelation

• Revelation 2:8

  First, meaning that the Lord calls Himself by the essence of the Godhead [τῆς θεότητος]; Last, indeed, meaning, by the incarnation and the economy with the flesh. He who is said to have died and came to life again; he who is said to have come to the experience of death, and by death has destroyed death (2 Tim. 1:10).

  Commentary on Revelation

• Revelation 2:9

  I know your affliction and your poverty, yet you are rich, yet do not say anything like the disobedient Jews said who rejected the faith, "that we have fasted and you did not notice, we have humbled our souls and you did not pay attention." (Isa. 58:3) But he says you are rich because you have Christ as your wealthy protector, even though he became poor for our sake (2 Cor. 8:9) by taking the form of a servant (Philip. 2:7).

  Commentary on Revelation

• Revelation 2:9

  And the slander of the illegitimate Jews is interpreted as the confession of Judas. Therefore, the true Jews, and the spiritual Israel, would be those who confess Christ, and Israel are those who see God in spirit. "For the one who is a Jew outwardly is not a Jew, nor is circumcision that is outward in the flesh" pleasing to God, as Paul says, "but the one who is a Jew inwardly, and circumcision is of the heart," not of the flesh. (Rom. 2:28) Therefore, the Jews who have remained in unbelief form a blasphemous synagogue, led by Satan.

  Commentary on Revelation

• Revelation 2:10

  Be faithful until death, and I will give you the crown of life. This is true: for it has been said, "He who endures to the end will be saved," (Matt. 10:22) but not the one who throws their shield [ῥίψασπις] and, having grown weak, turns away from the struggles.

  Commentary on Revelation

• Revelation 2:10

  Do not fear anything, he says, of what you are about to suffer. behold, the Devil is about to throw some of you into prison, so that you may be tested; and you will have a trial for ten days. For indeed by the power of the Devil, men do evil to the godly. But God consents, testing them more thoroughly through trials. But take heart, he says, your suffering is brief and short-lived.

  Commentary on Revelation

• Revelation 2:11

  He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be harmed by the second death. What has been said is very precise; for in the first death, which is the separation of the soul from the body, all alike, both the righteous and the sinners, become prisoners, so that the divine decree may reach its end: "you are dust, and to dust you shall return." (Gen. 3:19) But in the second death, which the Lord calls sin, saying, "Let the dead bury their own dead," (Matt. 8:22) the victors over temptations would not be wronged.

  Commentary on Revelation

• Revelation 2:12

  And to the church in Pergamum write: I am the one who has the sword coming out of my mouth, so that I may avenge those who violate my commandments; for the danger of those who do not obey the divine commands is signified by the sword in the mouth.

  Commentary on Revelation

• Revelation 2:13

  He says where you dwell, where Satan's throne is. For all of Asia is indeed full of idols, especially Pergamum. But he also says that dwelling in such a place, you have kept my faith unshaken, not deviating at all toward the evil counsel of the many, but even opposing it during the days and festivals of the idols, as my faithful witness who has spoken boldly in my name says, you came as far as you could against those plotting, guarding the truth until death. And since he also touches on the most holy covenant, and we all sin greatly according to what is written to you (James 3:2), and yet being such, he says, "I have the right to accuse."

  Commentary on Revelation

• Revelation 2:14-15

  For you have some who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and commit sexual immorality. So you also have some who hold the teaching of the Nicolaitans in the same way. Balak, therefore, taught him in the manner of a teacher who became guide to Balaam. According to both Balaam and Balak, the story is clearly established in the book of Numbers, which is the book of Numbers written by the wisest Moses. Josephus records that by the counsel of Balaam, the Midianites were sent against Israel into fornication, calling them to apostasy from God. He says that those who come from Nicolaus do such things and you do not drive them away from yourself.

  Commentary on Revelation

• Revelation 2:16

  Then he says, Repent therefore; if not, I will come to you soon and will fight against them with the sword of my mouth. O depth of the riches and wisdom, and goodness of God. (Rom. 11:33) For he did not say, "I am coming to fight against you," but rather, "I will fight against them," clearly referring to the Nicolaitans. For he spared among those in Pergamum who were faithful and devout.

  Commentary on Revelation

• Revelation 2:17

  He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna of the mystery. He said, in an indirect way, that he would grant him to be filled with the intelligible and future goods. and I will give him a white stone, and on the stone a new name written which no one knows except the one who receives it. For it has been said, "what no eye has seen, nor ear heard, nor has entered into the heart of man, what God has prepared for those who love Him." (1 Cor. 2:9)

  Commentary on Revelation

• Revelation 2:18

  The declaration of the proper title [προσηγορίας] is made clearer by the one who communicates with the evangelist. He says, These things says the Son of God, who has eyes like a flame of fire, symbolizing the awe-inspiring and threatening judgment against sinners. And His feet are like gleaming bronze, symbolizing the firmness of faith in him and unwavering steadfastness, or the spiritual fragrance of the evangelical doctrines as described above.

  Commentary on Revelation

• Revelation 2:19

  He said, I know your works, your love and faith and service, just as he said, I praise all your efforts. For he puts "I know," instead of, "I praise," like, "I know you to be spoken of among all men" to Moses, (Ex. 33:12) and "the Lord knows the way of the righteous." (Ps. 1:6) And he says that service is assistance to those in need. And he says that your latter works exceed the first; it shows that as they went on, they themselves became greater in fulfilling the commandments.

  Commentary on Revelation

• Revelation 2:20

  But I have this against you; this is to show that only God is completely blameless. What do I have against you? That you tolerate that woman Jezebel, who calls herself a prophetess, that you do not persecute [διώκεις] her. From Jezebel, who dwelt with Ahab, she who is continually a demonstration of wickedness. She says that she herself is a prophetess; she teaches and leads many astray into fornication and eating food sacrificed to idols.

  Commentary on Revelation

• Revelation 2:21-23

  She who calls herself a prophetess; she teaches and leads many astray to practice sexual immorality and to eat food sacrificed to idols. This means either sensual fornication or the apostasy from God, according to what has been said: "and they committed fornication in their practices" (Ps. 106:39); and again "they committed adultery with the trees." (Jer. 3:9) But the Lord, not wishing the death of the sinner, but rather repentance and life, says that He has given her an opportunity for repentance. But if she refuses to repent, then I will do these things to her and those who commit adultery with her, so that all may know that I am God. For God who searches mind and heart. For it is said, "For God searches the minds and hearts," (Jer. 17:10)

  Commentary on Revelation

• Revelation 2:24-25

  They have nothing in common with the adulterous woman; being simpler and not knowing the schemes of the wicked, for this reason, they say: I will not impose any further burden on you; simplicity is sufficient for you. But you must continue in the teaching what you have received until my second coming.

  Commentary on Revelation

• Revelation 2:26-27

  And to the one who overcomes the evil one, I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. This is what is spoken of in the Gospels by those who have well managed the trusts and the talents entrusted to them. "Be in charge of ten cities"; and there will "be another in charge of five cities." (see Luke 19:17,19) And to Daniel, "and the kingdom shall be given to the saints of God." (Dan. 7:22) For it indicates a certain beginning and authority given to the saints over those who are inferior and in need of guidance. Therefore, he says that he shepherds them with strict authority, but the disobedient he will crush like earthenware vessels.

  Commentary on Revelation

• Revelation 2:28

  And I will give him the morning star, says the prophet concerning the Assyrian or Satan, "How you have fallen from heaven, O morning star, son of the dawn!" (Isa. 14:12) He is still called the morning star; therefore, he says, I will give Satan into the hand of my servants. Similar to what is said by the apostle: "God will soon crush Satan under your feet." (Rom. 16:20) And, "on an asp and a basilisk you will tread, and you will trample a lion and a dragon." (Ps. 90:13)

  Commentary on Revelation

• Revelation 3:1

  Concerning the seven stars, which are now also called the spirits of God, it has been said in the preceding passages; but now you must listen to what he says about those in Sardis. He says, I know your works, that you have a name like you are alive, and you have the life according to God, the virtuous life, but you are dead because of your sins. For to be called dead in sins is the custom according to the divine Scripture, as is shown by what is written concerning those who have turned from unbelief to the faith in Christ by the most wise Paul: "And you, being dead in your trespasses, He made alive together with Christ." (Eph. 2:5) And the Shepherd says that some have descended into the water of the pool [baptism], obviously dead, and have risen alive.

  Commentary on Revelation

• Revelation 3:2

  But he says, Awaken from the sleep of sin and strengthen the things which remain, that are ready to die. Moreover, he says, short tasks and incomplete practices remain for you, having not fully died. Therefore, guard these things while alive, flowing already toward death. For to strengthen means to stabilize and support what is slack and prone to collapse. For none of your efforts is complete, but some have died, and others are about to die. Therefore, how you have received the faith and heard the word concerning it, and some of your works still live in your life. But repent concerning those that have died.

  Commentary on Revelation

• Revelation 3:3

  If therefore you will not watch, he says, and become like one who rises from sleep in sluggishness, I will come to you as a punisher when you do not expect it. The holy apostle also speaks concerning other matters: "But when they say, 'Peace and safety,' then sudden destruction will come upon them, as labor pains come upon a pregnant woman." (1 Thess. 5:3)

  Commentary on Revelation

• Revelation 3:4

  He says, Nevertheless, you have a few names in Sardis who have not defiled their garments; and they shall walk with me in white, for they are worthy, whom I say I am now postponing and patiently enduring for you. The garments not defiled refer to the bodies of the saints according to what was said by the patriarch Jacob; he washes his robe in wine (Gen. 49:11); and Isaiah says the same: Why are your garments red, as if they were stained in a winepress? (Isa. 63:2-3) The white garment thus symbolizes the purity of the body.

  Commentary on Revelation

• Revelation 3:5

  The one who overcomes is said to be clothed with white garments in the coming age. For indeed, he himself promises in the Gospels that the saints will shine like the sun and the moon (Matt. 13:43); but the pure ones are said to be written in the book of life, that blessed and everlasting life. The Lord mentioned this inscription also in the Gospels, saying to His disciples: "Do not rejoice that the demons are subject to you, but rejoice that your names are written in Heaven." (Luke 10:20) And he says, but I will confess his name before my Father and before his angels. He will confess them as faithful servants and as favorable household servants. For it is also said in the Gospels: "Whoever confesses me before men, I will also confess before my Father who is in Heaven." (Matt. 10:32) And to speak concerning the Father and His angels does not exclude that the holy angels are also His; for sometimes they are of the Father, and sometimes of Himself. For it is said in Matthew: "Then the Son of Man will send out his angels with a great trumpet call; and they will gather his elect from the four winds, from one end of the heavens to the other." (Matt. 24:31)

  Commentary on Revelation

• Revelation 3:7

  To those in Philadelphia, it says, write: These things says the Holy one, the True one. The Holy one is indeed the Son of God. Then this is also testified by the Seraphim, who unite a threefold "holy" into one lordship, having nothing earthly or sinful, even though the Word became flesh. "For he committed no sin. Nor was deceit found in his mouth," according to the voice of the prophet Isaiah. (Isa. 53:9) And it is true that it is also said, the True one; and He also is called God, and the title is not false. For God is truly Emmanuel, even if the accursed Nestorius does not wish this; He became man without ceasing to be God, and He is truly man, even if the God-hated Eutyches finds this difficult. Which is truly the case, and nothing but a matter of fact, not as the Nestorians claim by way of allegory, nor as the Eutychians assert by opinion or imagination, nor the accursed and detestable race of the Manichaeans. He says He who holds the key of David. To hold the key means to hold authority. For the one entrusted with the key of the house is given the authority to open and to shut. And this is clearly demonstrated in the Gospels in the promises made to Peter. "For I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (Matt. 16:19) Since therefore the key signifies authority, the one who holds the key of David clearly indicates that just as David reigned over the physical Israel, so too I reign over both the physical and the spiritual Israel, although the nature of the authority is exchanged with incomparable superiority. For what equality is there between man and God? This was also proclaimed by the divine angel Gabriel to the virgin concerning the Lord, saying, "And the Lord God will give him the throne of David his father; and he shall reign over the house of David forever, and of his kingdom there shall be no end." (Luke 1:32-33) Since Christ founded a likeness to the kingdom of David, it is fittingly said by the one who holds the key of David. Then, having remained firm in the manner of the key, He brings it forward: He who opens and no one will shut; and He who shuts, and no one opens. For if God is the one who justifies; who is the one who condemns? If God is the one who condemns; who is the one who justifies? For He says to open and to shut, means to justify and to condemn.

  Commentary on Revelation

• Revelation 3:8

  He says, I know your works, that you are godly; and I have set before you an open door. And he said beforehand: The one who opens, and no one shuts, so also the door which I have given opened, and no one can shut it. Because, he says, you have a little power, and have kept My word, and have not denied My name. Philadelphia is a small city, therefore its strength is also small. But in guarding the faith of Christ beyond her own strength, she rose as unyielding, to remain among those who trouble the faithful. Then, as a recompense for her genuine loyalty to Him, he promises that many from the Jewish census will run to join her and receive the faith of Christ. For this act of worshiping at her feet signifies that even in the last times, to be chosen and appointed as a member of the church is to be part of the church. The prophet, embracing this, said: "I chose to be cast down in the house of my God rather than to dwell in the tents of sinners." (Ps. 83:11)

  Commentary on Revelation

• Revelation 3:10

  Because you have kept the word of My patience, I also will keep you from the hour of trial. He speaks of the persecution of Christians that occurred under Emperor Domitian, who was the second persecutor after Nero, as Eusebius records in both his Ecclesiastical History and his Chronicon Canon. It was during this time that the divine evangelist was condemned to live on Patmos, a small and deserted island.

  Commentary on Revelation

• Revelation 3:11

  I am coming quickly, he says, having taken hold of you. Hold fast what you have, that no one may take your crown. And what do you hold fast? The genuine love toward the Lord, evidently, in which, having persevered until the end, you will receive the crown of life (James 1:12). For to those who endure, belong the victories.

  Commentary on Revelation

• Revelation 3:12

  And he who overcomes, he says, that he will make them to sit with him always in the sight of God; for this is to become the pillar of the divine temple. For the pillar could never go out for any good reason from the place in which it is fixed. I will write on him the name of My God, and the name of the city of My God, the New Jerusalem, and My new name. Through all this, the enjoyment of God and dwelling in goodness and blessedness are fully revealed, whatever they will possess in the age to come. And he says that the name is new, one that has perhaps not yet been heard, which the saints reigning with Christ receive, being called friends (Jn. 15:15), brothers (Heb. 2:11), and servants (1 Cor. 4:1). And indeed, he also receives a new name beyond these things. For some have been recorded in the divine Scripture and have come to the hearing of men; but the new name is nowhere named. And it is not unworthy for him to be called My God, nor are the measures of emptiness or the humility of human nature to be despised. For if he were unworthy, who compelled him to be united with flesh in hypostasis, and thus to weave our salvation? To Him be glory forever and ever.

  Commentary on Revelation

• Revelation 3:14

  These things says the Amen. This is equivalent to what the True one says (Rev. 3:7), as explained above. For Amen means Yes. Yes, for in Him there is neither no nor anything contrary concerning what is spoken about Him (2 Cor 1:19). And the faithful witness has been mentioned above (Rev. 2:13). Therefore, it is unnecessary to speak twice about the same things. He says He is the beginning of the creation of God. Perhaps the group of the Christ-fighting Arians would interpret this passage as referring to the Son as a creation written through these things. But let us not pay attention to their impious words. It must be examined whether something similar is found in another place in Scripture, so that one may regulate similar things from similar terms. The wise apostle says concerning the Son, writing to the Colossians, "who is the first fruits" (1 Cor. 15:23) ... "the firstborn of all creation," (Col. 1:15) but not the first created. And the prophet says: "From the womb before the morning star I have begotten you," (Ps. 109:3) not "created you." But also Solomon: "Before all the mountains I was born of him." (Prov. 8:25) For "the Lord created me as the beginning of His ways," (Prov. 8:22) over the spiritually ensouled body of the Lord, which Gregory took up among the saints in his discourse "On the Son". And He begets, in accordance with His divinity. Therefore, concerning the generation and not the creation of all things, as those who teach about the only-begotten Word and Son have dogmatized, what does it mean in the present context to say the beginning of the creation of God? Nothing other than the ruler of God's creation, and He who holds the principle over all things. Since the Father has made all things through the Son, it is fitting that the Creator of all and Maker, who brought all things into being from non-being, should rule over those born of Him.

  Commentary on Revelation

• Revelation 3:15

  He says, I know your works, that you are neither cold nor hot. The one with zeal is hot with the Spirit; for the divine apostle says that "those who are living with the Spirit" (Rom. 12:11) are hot. Cold, however, is the one deprived of the Holy Spirit, of its energy and presence.

  Commentary on Revelation

• Revelation 3:16

  Because, he says, that you are lukewarm. Lukewarm is called the one who has indeed received the Holy Spirit through baptism, but has extinguished the gift through negligence and concern for temporary matters. This is also a divine command: "Do not quench the Spirit." (1 Thess. 5:19) I wish you were cold or hot! So, because you are lukewarm, and neither hot nor cold. He says, "I wish that you were either hot, aflame with the energy of the Spirit, or entirely cold and completely uninvolved, unbaptized, and not lukewarm, lacking the grace of the Spirit. For the one who possesses the spiritual fire of the Spirit in men is perfect, "who have their powers of discernment trained by constant practice to distinguish good from evil," (Heb. 5:14) and they are spiritual; but the one who has not yet received the grace of the Spirit, hoping to receive it someday, is not counted among the hopeless. However, the lukewarm person, being uncaring both to ignorance and to the possibility of being baptized and living, is rejected. He says that I am about to vomit you out of my mouth. He indeed used the metaphor of lukewarmness appropriately; for every lukewarm thing, as the physicians say, when swallowed, provokes vomiting in the one who has drank it. Therefore, for those who have difficulty vomiting, they are given lukewarm water to drink, which is called by this name because it induces vomiting. He says that he intends to make you rejected from his household. But what is the cause of such a situation?

  Commentary on Revelation

• Revelation 3:17

  He says you hope in uncertain wealth (1 Tim. 6:17), and you have suffocated the gift of grace as if among thorns (Matt. 13:22), not listening to the one speaking: "if wealth increases, do you not set your heart on them?" (Ps. 61:11) And he says that wealth is earthly and temporary. And do not know that you are wretched, miserable, poor, blind, and naked, lacking the spiritual and enduring things.

  Commentary on Revelation

• Revelation 3:18

  I counsel you to buy from me gold refined by fire, that you may be rich. But what is this gold refined by the spiritual fire? The prophet teaches, saying "the words of the Lord are pure words, like silver refined and tested seven times on the earth" (Ps. 11:7), symbolizing the Gospel proclamation. Therefore, ask from me the one who can make you wise and bring you into harmony with God. For by acquiring this, one will shine forth in virtue and both soul and body will be purified. For this is the new and white garment. And he says to anoint your eyes with eye-salve so that you may see. This is directed toward those who have dimmed vision concerning the spiritual light of the Lord, reproving them with the words of Jeremiah: "Behold, your eyes are not good, nor is your heart sound." (Jer. 22:17) Therefore, it advises that one should undergo repentance as a remedy for such hardening, just as the barren fig tree undergoes condemnation and a more dishonorable existence because of its manure. (Luke 13.6:9)

  Commentary on Revelation

• Revelation 3:19

  He says, as many as I love, I rebuke and discipline. Oh, the surpassing greatness of the love of Christ! For the reason that they are such as these, whom the word has written, it promises to love, therefore it both rebukes and disciplines and envies what is better in works, and to repent for those things in which one has sinned.

  Commentary on Revelation

• Revelation 3:20

  Behold, it says, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me. The Lord demonstrates to His own as the gentle and peaceful One. For the Devil strikes with "an axe and a chisel" the doors of those who do not receive him, according to the voice of the prophet (Ps. 73:6). But the Lord even now, and in the Songs, says to the bride, "Open to me, my sister, my bride." (Song 5:2) And if anyone opens to Him, He enters. The supper with the Lord, which signifies the participation in the holy mysteries, is hinted at.

  Commentary on Revelation