PART I
From the Time of Christ to the Opening of the Abyss
The voice which I heard, as it were the voice of a trumpet said: Come up hither, and I will show thee the things which must be done hereafter.
APOCALYPSE
iv: i.
1. GENERAL WARNING TO THE CHURCHES
9. I John, your brother and your partner in tribulation, and in the kingdom, and patience in Christ Jesus, was in the island which is called Patmos, for the word of God and for the testimony of Jesus.
10. I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
11. Saying: What thou seest, write in a book: and send to the seven churches which are in Asia, to Ephesus, and to Smyrna, and to Pergamus, and to Thyatira, and to Sardis and to Philadelphia, and to Laodicea.
12. And I turned to see the voice that spoke with me And being turned, I saw seven golden candle sticks:
13. "And in the midst of the seven golden candle sticks, one like to the son of man," clothed with a garment down to the feet, and girt about the paps with a golden girdle.
14. And his head and his hairs were white, as white wool, and as snow, and his eyes were as a flame of fire.
15. And his feet were like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.
16. And he had in his right hand seven stars. And from his mouth came out a sharp two-edged sword: and his face was as the sun shineth in his power.
17. And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the first and the last.
18. And alive and was dead, and behold I am living for ever and ever and have the keys of death and of hell.
19. Write therefore the things which thou hast seen, and which are and which must be done hereafter.
20. The mystery of the seven stars, which thou sawest in my right hand and the seven golden candle sticks. The seven stars are the seven angels of the seven churches. And the seven candlesticks are the seven churches.
9. "For the word of God and for the testimony of Jesus refers to sufferings which St. John endured for his faith. Thus the martyrs were slain "for the word of God, and for the testimony which they held."[1] This interpretation is confirmed by the fact that the Apostle shared in the sufferings of his brethren; he was "a partner in their tribulations. He was even then suffering the hard ships of exile in Patmos.
Many authors take the words of St. John to mean that he was on the Island of Patmos for the purpose of receiving the "word of God" and to give testimony by his writing. But in the Apocalypse St. John does not use the Greek word "dia" in connection with the "word of God" to express a purpose. It always means "for the sake of" or "in consequence of." No doubt, St. John would also look upon his banishment as an act of divine Providence preparing him for these great revelations.
Toward the end of Domitian's reign, St. John was brought to Rome and cast into a cauldron of boiling oil. Miraculously escaping from this he was banished to the Island of Patmos about the year 95 A. D. [2] Upon the death of Domitian the following year, St. John returned to Ephesus where he died a peaceful death about 100 A. D.
Patmos is a desolate island of volcanic rocks in the Aegean Sea, about sixty miles southwest of Ephesus. Its excellent harbor made it a stopping place for vessels on the way from Rome to Ephesus. Pliny informs us that it was used as a place of exile. [3] A cave about half way between the shore and the modern town of Patmos is pointed out as the spot where St. John received his revelations.
10. St. John received this revelation on Sunday the Lord's day. This fact is interesting because it shows at what an early date the Christians dedicated the first day of the week to the service of God as indicated by the name Lord's day. [4] Perhaps St. John had withdrawn from his fellow exiles on that day to devote himself to prayer. While thus engaged in prayer he heard a voice clear and piercing as a trumpet blast. It was a voice to be heard to the uttermost parts of the earth.
12, 13. Turning to see whence the voice came, St. John beheld a vision of seven golden candlesticks, and in the midst of them our Lord, clothed in the white robe of the priesthood. He appeared to St. John in his human form like to the son of man."
The seven candlesticks represent the seven churches of Asia. As noted above, seven is the perfect number which denotes universality. Hence by extension the seven candlesticks represent all churches throughout the world for all time. Gold signifies the charity of Christ which pervades and vivifies the Church.
14. The snow-white locks are a symbol of wisdom and eternity. The all-seeing eyes were as flames of fire - terrible to the wicked, but a symbol of all-consuming love for the faithful. Fire is one of God's great gifts to man, yet it is also man's most destructive enemy.
15. The feet of glowing brass remind us of the rigorous justice of divine judgments. The voice, like the roar of mighty waters, proclaims mercy and love to the faithful, but threatens punishment to the wicked. Water, like fire, is a great good, or a terrible evil according to circumstances.
16. The seven stars represent the seven bishops of Asia and through them all bishops of the Church. Bishops are stars set in the firmament of the Church to enlighten and direct the faithful through the dark sea of life. Christ holds the stars in His right hand to show His great solicitude for those charged with the government of His Church and the care of souls.
The sharp two-edged sword is the Gospel which destroys sin and heresy. "The word of God is living and effectual, and more piercing than any two-edged sword.[5]
The countenance, bright as noon-day sun, reveals the glory of Christ's risen body. It is also a symbol of the enlightening power of the Gospel which leaves the wicked without excuse for their wilful blindness. "If I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin." [6]
17, 18. Overcome with fear and admiration St. John fell to the ground. Our Lord then revealed His identity with words of reassurance: "Fear not, for I am the Lord who arose from the dead to die no more. " " Christ rising again from the dead, dieth now no more; death shall no more have dominion over him" [7] because He holds the keys of death and hell. The words of Christ must certainly have carried St. John back to that other scene on Mount Tabor where our Lord revealed His glory to the three Apostles some sixty-five years before. [8]
19, 20. Christ Himself explains the meaning of the candlesticks and stars. He thus shows that the prophecies of the Apocalypse are to be understood in an allegorical sense unless the text clearly indicates a different interpretation. In some few passages the meaning is explained. In most cases the interpretation must be sought in the writings of the prophets who used like symbols to express similar truths.
TO THE CHURCH OF EPHESUS
CHAPTER II
1. Unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
2. I know thy work, and thy labour, and thy pa tience, and how thou canst not bear them that are evil, and thou hast tried them who say they are apostles, are not, and hast found them liars;
3. And thou hast patience, and hast endured for my name and hast not fainted.
4. But I have somewhat against thee, because thou hast left thy first charity.
5. Be mindful therefore from whence thou art fallen: and do penance, and do thy first works. Or else I will come to thee, and will move thy candlestick out of its place, except thou do penance.
6. But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.
7. He that hath an ear, let him hear what the spirit saith to the churches. To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God.
1. The angels addressed by St. John are the bishops of the churches to which he writes. The Greek word αγγελος means "one sent," a "messenger." Bishops are ministers sent by Christ to rule His Church.
Ephesus was an important city on the western coast of Asia Minor. It was chiefly noted for the temple of Diana which was counted among the seven wonders of the world. The temple was stripped of its riches by Nero and finally destroyed by the Goths in 262 A. D. St. Paul preached the Gospel in Ephesus for three years and left his disciple, St. Timothy, as bishop, to carry on the work. St. John also spent his last years at Ephesus where he wrote the fourth Gospel. An ancient tradition says that Mary Magdalene a] so died at Ephesus.
Today Ephesus is represented by Aya Solouk, a village of 3000 inhabitants. Below the village lie the ruins of the ancient city. Remains of the temple and theater are still pointed out to the visitor.
St. Timothy was probably the "angel" of Ephesus to whom St. John writes in the Apocalypse. He is praised for his untiring labors in preaching the Gospel and his zeal in rooting out false teachers. He has also suffered persecution for Christ's name. St. Paul informs us that St. Timothy had been imprisoned for his faith, but he gives none of the circumstances. [9]
St. Timothy is now reprimanded because he has lost much of his former zeal. St. Paul had recognized in his beloved disciple a gentleness of nature that easily leads to the lack of that zeal and firmness so necessary in a bishop. Hence he wrote to St. Timothy: Stir up the grace of God which is in thee by the imposition of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of sobriety." And again: "Preach the word. Be instant in season and out of sea son. Reprove, entreat, rebuke in all patience and doctrine." [10]
What St. Paul feared has come to pass. The words of St. John leave the impression that there has been a serious falling off in fervor and zeal. The consequences will be all the greater now that persecution is at hand. St. John takes the place of the former master to warn St. Timothy. His words were fruitful and St. Timothy won the martyr's crown soon after.
To persevere in fervor and zeal is one of the greatest difficulties of an apostolic life. Yet it is the strict duty of every apostle worthy the name.
5. A terrible punishment awaits St. Timothy unless he regain his former zeal in the ministry. The nature of this chastisement indicates that the faithful were at fault even more than their bishop. "I will remove thy candle stick (church) out of its place" by means of persecution, heresy, schism, and apostacy. Only too often has this threat been carried out in the history of the Church. It is a menace hanging over every church that loses its first fervor and abandons its first works.
6. Our Lord commends St. Timothy for his hatred of the Nicolaite heresy. The Nicolaites were noted for their corrupt teachings and manner of life. The sect probably took its name from the founder. Some wish to identify him with Nicholas, one of the seven deacons ordained at Jerusalem. [11] St. Paul had warned Timothy of errors similar to those of the Nicolaites: "Some shall depart from the faith, giving heed to spirits of error and doctrines of devils. Speaking lies and hypocrisy and having their conscience seared. Forbidding to marry, to abstain from meats." [12]
Christ does not say that He hates the Nicolaites. He hates only their evil works and their errors. This teaches us that we must ever hate all error, but love the erring, especially those who err through no fault of their own. Our love for them should show itself in earnest efforts to bring them to the knowledge and love of truth.
7. A great reward is promised to those who over come heresy and sin by reclaiming the wandering to the true Faith. "To him that overcometh I will give to eat of the tree of life." Christ Himself is this tree of life whose fruit is the Holy Eucharist on earth, and eternal union with Him in heaven.
TO THE CHURCH OF SMYRNA
CHAPTER II
8. And to the angel of the church of Smyrna write: These things saith the First and the Last who was dead and is alive.
9. I know thy tribulation and thy poverty, but thou art rich: and thou art blasphemed by them that say they are Jews and are not, but are the synagogue of Satan.
10. Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison that you may be tried: and you shall have tribulation ten days. Be thou faithful unto death: and I will give thee the crown of life.
11. He that hath an ear, let him hear what the spirit saith to the churches. He that shall overcome, shall not be hurt by the second death.
8. Smyrna is an important city on the bay of Smyrna, thirty-five miles north of Ephesus. At present it is a mandatory of Greece and numbers 250,000 inhabitants. Christianity was brought to Smyrna at a very early date. The Jews of this city were especially hostile to the Gospel. The "angel" of Smyrna was most probably St. John's own disciple, St. Polycarp.
9. The bishop is praised" for his patience in suffering and for his poverty. He is poor indeed in this world's goods, but he is rich in the grace of God and in true Christian Charity. He has suffered much on account of calumnies spread by the Jews of Smyrna.
The real Jew the true son of Abraham is the Christian who has accepted Christ as the Messias promised to Abraham of old. These who call themselves Jews are but rebels against the God of Israel and the prophets of old. They are the synagogue of Satan. Wherever the Gospel was preached the Jews were its first and most bitter enemies. Tertullian writes: "The Jewish synagogues are the source of persecutions." [13]
10. These Jewish enemies of the Gospel will succeed in bringing on a persecution, but it shall be of short duration. The Christians must suffer for their Faith, yet there is nothing to fear; he who perseveres will obtain the crown of eternal life. This prophecy found a fulfillment in the persecution which raged for a short time at Smyrna about the year 155 A. D. St. Polycarp was its most illustrious victim. An account of his martyrdom was written by his brethren to notify the neighboring churches of their bishop's death. This work, known as the "Martyrdom of Polycarp, shows that the Jews took an active part in the persecution. [14]
11. Those who suffer for the Faith seem to be over come by their enemies, but if they persevere unto the end they are the real victors. They suffer death of the body, but thereby win eternal life. "He that shall lose his life for my sake, shall find it." [15] He need not fear the second death which is eternal damnation of body and soul. [16]
TO THE CHURCH OF PERGAMUS
CHAPTER II
12. And to the angel of the church of Pergamus write: These things saith he that hath the sharp two-edged sword:
13. I know where thou dwellest, where the seat of Satan is: and thou holdest fast my name, and hast not denied my faith. Even in those days when Antipas was my faithful witness, who was slain amongst you where Satan dwelleth.
14. But I have against thee a few things: because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat and to commit fornication.
15. So thou hast also them that hold the doctrines of the Nicolaites.
16. In like manner do penance: or else I will come to thee quickly and will fight against thee with the sword of my mouth.
17. He that hath an ear, let him hear what the spirit saith to the churches. To him that overcometh, I will give the hidden manna, and will give him a white counter, and in the counter, a new name written, which no man knoweth, but he that receiveth it.
12. Pergamus, one of the most magnificent cities of ancient times, was located on the River Caicue about fifteen miles from the sea and sixty miles north of Smyrna. It seems that paganism was deeply rooted at Pergamus. Tacitus mentions its famous temple to Aesculapius, the god of medicine. [17] There was also a number of the immoral Nicolaites at Pergamus. Persecution had already broken out there in the time of St. John. At least one Christian had valiantly met death for his Faith. In later times Pergamus gave other martyrs for Christ. Eusebius mentions Carpus, Papylus and Agathonice who were executed in March 250 A. D. [18]
Today the city is known as Bergama and numbers about 20,000 inhabitants, mostly Turks and Greek schismatics. The ruins of three ancient churches were discovered in 1878-86. One of them had been a magnificent basilica dedicated to St. John.
Gaius, to whom St. John addressed his third Epistle, is said to have been the first bishop of Pergamus. [19] If this be true, he was most probably the "angel to whom St. John now writes.
13. Pergamus is called "Satan's Throne," on account of its deep-rooted paganism, its persecution of the Christians, and the immoralities of the Nicolaites. There may also be a reference to worship offered to the statue of the emperor. It seems that Pergamus was still the capital of proconsular Asia at that time. If so, it had a statue of the emperor to which sacrifice must be offered under pain of death. This would account for the persecution in which Antipas suffered martyrdom. [20]
14, 15. The bishop of Pergamus is praised for his zeal and constancy in the face of persecution. Yet there is some room for complaint. He has not been sufficiently energetic in rooting out the hated Nicolaite heresy. Some of his flock are holding this evil doctrine. On account of their immoral teachings and practices they are called disciples of Balaam. This is a reference to the Moabites who went among the Israelites at Balaam's suggestion to seduce them into idolatry and adultery. [21] In like manner the Nicolaites are seducing the faithful into sin and error.
16. Unless those wicked ones do penance they shall be smitten with the two-edged sword which breaks the obstinate and confounds all sin and error. There may also be a reference here to the fate of the Moabites who had seduced the children of Israel. [22]
17. He who overcomes sin and error shall receive the hidden manna of eternal joy through union with Christ in heaven a union that begins on earth in the worthy reception of the Holy Eucharist. The same reward was promised to the bishop of Ephesus under the symbol of the tree of life. [23]
The eternal joys of heaven are also symbolized by a white pebble ("counter" in the Douay version) upon which a new name is written. It were useless to speculate on this name since Christ says "no man knoweth but he that receiveth it." It is probably the "new name" mentioned below in chapter xix, 12. [24] Why the joys of heaven should be symbolized by a white pebble is not known. Gigot says there is probably a reference to some use of a "white stone" familiar to St. John's readers, but unknown to us. [25]
TO THE CHURCH OF THYATIRA
CHAPTER II
18. And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire, and his feet like fine brass.
19. I know thy works, and thy faith, and thy charity, and thy ministry, and thy patience, and thy last works which are more than the former.
20. But I have against thee a few things: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach and to seduce my servants, to commit fornication, and to eat things sacrificed to idols.
21. And I gave her a time that she might do penance, and she will not repeat of her fornication.
22. Behold, I will cast her into a bed: and they that commit adultery with her shall be in great tribulation, except they do penance from their deeds.
23. And I will kill her children with death, and all the churches shall know that I am he that searcheth the reins and hearts, and I will give to every one of you according to your works. But to you I say:
24. And to the rest who are at Thyatira: Who soever have not this doctrine, and who have not known the depths of Satan, as they say, I will not put upon you any other burden.
25. Yet that which you have, hold fast till I come.
26. And he that shall overcome and keep my words unto the end, I will give him power over the nations.
27. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken,
28. As I also have received of my Father: and I will give him the morning star.
29. He that hath an ear, let him hear what thd spirit saith to the churches.
18. Fifty miles southeast of Pergamus lay the ancient city of Thyatira. Diana was greatly venerated here as at Ephesus, but Apollo was the chief divinity in whose honor games were celebrated. Lydia, a woman converted by St. Paul at Philippi, was from Thyatira. [26] At the beginning of the third century the population was almost entirely Christian. [27]
In the Middle Ages the Turks changed the name of Thyatira to Ak-Hissar (White Fortress). The population today numbers about 22,000, mostly Mahomedans and Greek schismatics.
19, 20. The bishop of Thyatira is praised for his faith and for his good work in the ministry. Unlike Timothy, his zeal has increased, yet there is one fault for which he is reproved. He has not sufficiently guarded the faithful against the teachings of a certain false prophetess who is stigmatized as "a Jezabel." Through the influence of Jezabel, King Achab fell into idolatry and became the most wicked of Israel's rulers. [28] In like manner the Christians of Thyatira were being led into the doctrines of the Nicolaites by a wicked woman who called herself a prophetess. She was even seducing them to partake of the sacrificial banquets of the pagans. [29]
21, 22. St. John compares heresy to adultery. This figure of speech is often found in the Old Testament. Christ is the true and only spouse of souls. Heresy is an act of unfaithfulness to Him.
Our Lord has shown special mercy by giving this false prophetess and her followers time to repent, but they will not repent of their sins. They are now threatened with severe punishments. They shall be stricken down with sickness and death. All the churches must realize that Christ will tolerate neither heresy nor schism.
24, 25. The faithful of Thyatira are admonished to avoid the doctrines of heretics, and to guard carefully the Faith that has been preached to them. No other commandment is needed for them.
The Nicolaites were followers of the Gnostics who boasted of a higher knowledge of divine things possessed by them alone. They called it the "abyss" or "depth" of knowledge. St. John shows the true nature of this so-called knowledge when he names it the "depths of Satan."
26, 27. The faithful are warned of the necessity of good works for salvation. Those who persevere in them unto the end shall have part with Christ in the judgment of the wicked. They shall participate in the power He has received from the Father power to rule the nations with a rod of iron. [30] St. Paul teaches the same truth: "Know ye not that the saints shall judge this world?" [31]
28. To those who persevere, our Lord will give the eternal glory of the Beatific Vision in heaven. Christ, the Morning Star, shall be the object of this vision be cause He is God, equal in all things to the Father. This same reward was promised to the other churches under slightly different symbols. [32]
Christ is referred to as a star in the prophecy of Balaam: "A star shall arise out of Jacob." [33] In an other passage of the Apocalypse Christ calls Himself the "bright and morning Star." [34] By the reflected light of this Star "the just shall shine as the sun in the kingdom of their Father." [35]
TO THE CHURCH OF SARDIS
CHAPTER III
1. And to the angel of the church of Sardis write: These things saith he that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast the name of being alive: and thou art dead.
2. Be watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God.
3. Have in mind therefore in what manner thou hast received and heard: and observe, and do penance. If then thou shalt not watch: I will come to thee as a thief, and thou shalt not know at what Lour I will come to thee.
4. But thou hast a few names in Sardis, which have not denied their garments: and they shall walk with me in white, because they are worthy.
5. He that shall overcome shall thus be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before my Father, and before the angels.
6. He that hath an ear, let him hear what the spirit saith to the churches.
1. Sardis, the capital of Lydia, was a city of considerable importance. It was about thirty miles south of Thyatira on the Pactolus, which flowed through its market-place. It was noted for its commercial activities and for the manufacture of carpets and woolen goods. It was also the residence of the famous Croesus. The straggling village of Sart now marks the site of this ancient city.
"He who has the seven spirits " is the sovereign Lord of the seven spirits who stand before the throne of God. Some interpreters take these words to mean that Christ possesses the fulness of the gifts of the Holy Ghost. * And the spirit of the Lord shall rest upon him: the spirit of wisdom and of understanding, the spirit of counsel and fortitude the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord." [36]
He who has the seven stars is Christ who exercises a special care for the ministers of His Church. He is now manifesting this solicitude for the bishop of Sardis. Christ, the searcher of hearts and reins, knows the true state of this bishop's soul. He appears to be a faithful servant of God and a true shepherd of souls, but in reality he is spiritually dead. These words imply a state of moral sin and a sad neglect of pastoral duty.
2-5. Through the ministry of St. John, Christ now exhorts the bishop of Sardis to arouse himself to a realization of his sad plight. He must do penance for the past and stir up his zeal to save the few members of his flock who remain faithful.
The pastor of souls is responsible to God for their salvation. He must teach and guide them by word and example, "for the lips of the priest shall keep knowledge, and they shall seek the law at his mouth, because he is the angel of the Lord of hosts." [37] He is like a watch man set upon a watch-tower; "if he see the sword coming, and sound not the trumpet and the people look not to themselves, and the sword come, and cut oft a soul from among them; he indeed is taken away in his iniquity, but I will require his blood at the hand of the watchman. [38]
These words of the prophet are also a warning that no one can make an unworthy pastor an excuse for his sins. He still has the teachings of the Church and the grace of the Sacraments which are always efficacious whether administered by a worthy or an unworthy pastor. Even when the watchman does not give warning the soul that perishes "is taken away in his iniquity."
The pastor who is negligent in the care of his people is exposed to the danger of being snatched away by sudden death without the grace of the Sacraments. Unfortunately, the church of Sardis is in very sad condition, yet it numbers a lew faithful souls who shall be saved. They shall be clothed with the white garments of eternal happiness.
TO THE CHURCH OF PHILADELPHIA
CHAPTER III
7. And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David; he that openeth and no man shutteth; shutteth and no man openeth.
8. I know thy works. Behold, I have given before thee a door opened which no man can shut: because thou hast little strength and hast kept my word and hast not denied my name.
9. Behold I will bring of the synagogue of Satan, who say they are Jews, and are not, but do lie. Behold. I will make them come and adore before thy feet. And they shall know that I have loved thee.
10. Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon earth.
11. Behold I come quickly: hold fast that which thou hast, that no man take thy crown.
12. He that shall overcome, I will make him a pillar in the temple of my God: and he shall go out no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem which cometh down out of heaven from my God, and my new name.
13. He that hath an ear, let him hear what the spirit saith to the churches.
7. By following the valley of the Cogamus south eastward from Sardis for about thirty miles St. John's messenger would come to Philadelphia. The city was founded by Philadelphus, king of Pergamon, but became a Roman possession in 133 B. C. It was practically destroyed by an earthquake in 17 A. D. On account of the assistance then given by Tiberius the name was changed to Neocaesarea. The modern city, known as Ala-Shehr, is a station on the Smyrna-Dinair railway and has a population of about 20,000.
According to the Constitutions of the Apostles, demetrius was the first bishop of Philadelphia. [39] He must have been appointed by St. John and is probably the "angel 7 here addressed. The apologist Miltiades mentions a prophetess Ammia who must have belonged to the primitive church of Philadelphia. [40]
As true God, Christ calls Himself the True and Holy One. He holds the key of David since He possesses the eternal kingdom promised to David: [41] "The Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob forever. And of his kingdom there shall be no end." [42] In this kingdom our Lord reigns supreme. There is none to challenge His authority; He opens and no man closes; He closes and no man opens.
8-10. The bishop of Philadelphia has but few of those natural qualifications which human wisdom deems necessary for the high office entrusted to him. Yet he has been faithful to his trust: he has kept Christ's commandment of patient perseverance. Christ now promises him protection in time of persecution and temptation. He shall even have the grace to make converts from among the obstinate Jews, from that "synagogue of Satan."
Not to the great and learned, but to the humble and faithful does God promise His graces. The weak things of this world hath God chosen that He may confound the strong." [43] In choosing the weak to overcome the strong our Lord plainly teaches that Pie is supreme pas tor in His Church. He needs not human power nor hu man wisdom. For this reason did He choose twelve poor ignorant men as Apostles to carry the Gospel to all nations.
Through this faithful bishop our Lord promises special grace and protection to all faithful pastors at the time of Antichrist "that hour of temptation which shall come upon the whole world to try them that dwell upon earth." This is the first intimation that apostacy from the Faith will not be general in the days of Antichrist. There will always be souls faithful to Christ with faithful shepherds to guide them.
11. Grace is always promised on condition of perseverance: "Guard well what thou hast, lest another receive the crown destined for thee."
12. All faithful bishops are apostles and pillars of the Church here on earth. [44] They shall also be blessed and honored citizens of the Church triumphant, the new Jerusalem.
TO THE CHURCH OF LAODICEA
CHAPTER III
14. And to the angel of the church of Laodicea write: These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God:
15. I know thy works that thou art neither cold nor hot. I would that thou wert cold or hot.
16. But because thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth.
17. Because thou sayest: I am rich, and made wealthy, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.
18. I counsel thee to buy of me gold fire-tried, that thou mayest be made rich: and mayest be clothed in white garments, and that the shame of thy nakedness may not appear: and anoint thy eyes with eye-salve, that thou mayest see.
19. Such as I love I rebuke and chastize. Be zealous therefore and do penance.
20. Behold, I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him, and will sup with him, and he with me.
21. To him that shall overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne.
22. He that hath an ear, let him hear what the spirit saith to the churches.
14. Laodicea was an important city of Phrygia about 50 miles southeast of Philadelphia on the river Lycus. Antiochus II colonized it about 250 B. C. and gave it the name of his wife, Laodice. Laodicea was a centre of industries and commerce and especially famous for its woolen goods and sandals. It was also the seat of a medical school.
The Gospel had been preached in Laodicea by St. Paul's disciple Epaphras. The house of Nymphas was used as a place of worship for the little Christian community. [45] The Constitutions of the Apostles mentions St. Nymphas as the first bishop of Laodicea. [46] St. Paul wrote a letter to the Christians of Laodicea which has been lost. [47]
Jesus Christ is the Amen, the unchangeable and eternal. By Him were all things created: "Thou in the beginning, Lord, didst found the earth. And the works of thy hands are the heavens." [48]
15-17. The bishop of Laodicea is lukewarm and in different. Hence our Lord is about to reject him. He withdraws the graces that have been neglected. Christ would prefer to find the bishop entirely cold, because there would be more hopes for him. He would more easily realize his condition and do penance. Tepid souls easily deceive themselves, believing they are rich in God's grace when in reality they are in a miserable state, stripped of God's grace and blinded to their true condition.
The reference to riches may also imply that the bishop of Laodicea had given himself too much to the acquisition of worldly goods. He thus became the very opposite of St. Polycarp who was poor in material goods, but rich in the grace and love of God. [49]
18. The bishop is commanded to arouse himself from this spiritual lethargy. Instead of the base gold of earthly riches, he must obtain the pure gold of charity and zeal, a gold purified in the fire of trials and temptations. Thus shall he clothe himself with the white garments of grace. Then will his eyes be opened to a proper knowledge of the things of God.
19, 20. Trials and afflictions are proof of God's mercy and love. They arouse the soul to greater fervor. Christ is ever patient and loving. He stands at the door of our soul ready to bestow His graces and blessings. But the soul must cooperate; it must open the door to Him.
21. A share in the glories of Christ in heaven is promised to those who cooperate with His graces and persevere unto the end.
These warnings to the churches show Christ's solicitude for our salvation. They also prove His deep concern for those charged with the care of souls.
THE CONSTITUTION OF THE CHURCH
CHAPTER IV
1. After these things, I looked and behold, a door was opened in heaven, and the first voice which I heard, as it were the voice of a trumpet speaking with me, said: Come up hither, and I will shew thee the things which must be done hereafter.
2. And immediately I was in the spirit: and be hold there was a throne set in heaven, and upon the throne one sitting.
3. And he that sat was to the sight like jasper and the sardine stone: and there was a rainbow about the throne, in sight like unto an emerald.
4. And round about the throne were four and twenty seats: and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold.
1. Chapters iv-v serve as an introduction to the visions which follow. They describe the constitution of the church on earth, and the worship which it gives to Jesus Christ the Lamb of God.
The prophet sees the throne of God surrounded by the Apostles, the Evangelists, the faithful, and angels with censers of sweet-smelling incense. Beneath the throne are the martyrs who have suffered for their Faith, and in front of it stand the seven burning lamps. In the midst of the throne stands the Lamb of God as if slain. He is worthy of all honor and praise. All bow down in adoration to Him who alone is able to break the seals of the future.
This vision of adoration is a symbol of the worship offered to God in His Church on earth. The throne of God is the altar upon which the Lamb is mystically slain in the holy sacrifice of the Mass. Before Him all the faithful bow down in adoration and sing their canticles of praise. In ancient times the bishop had his throne behind the altar, and round about it on either side sat the priests and other clergy. During solemn Mass lighted lamps stood around the altar and ministers carried vessels of burning incense. Beneath the altar reposed the relics of martyrs who had suffered for their faith.
2. The door opened in heaven is a figure of speech signifying that St. John was wrapped in ecstasy even as St. Paul had been many years before. [50] While in this ecstasy he sees the future of the Church unfolded before him in symbolic visions such as were seen by the prophets of old.
3. The red and orange colors of the jasper and sardonyx signify the infinite justice of God. The rainbow of emerald is a symbol of God's mercy and love which save man by calling him to penance. In the days of Noe the bow was set in the heavens as a sign of mercy and forgiveness. [51] Thus at the very beginning of these prophecies God reveals Himself as a just Judge and a kind Father.
4. The four and twenty ancients are the twelve patriarchs of the Old Law and the twelve Apostles of the New Dispensation. By extension they represent the bishops and priests of the Church throughout the cen turies. They are seated upon thrones participating with Christ in the government of His Church. They wear the crowns of royalty because they have been chosen kings and princes in the kingdom of God on earth.[52] The gold is a symbol of Christian charity. The white garments signify sanctifying grace and the eternal happiness to which it leads.
CHAPTER IV
5. And from the throne proceeded lightnings, and voices and thunders: and there were seven lamps burning before the throne, which are the seven spirits of God.
6. And in the sight of the throne was as it were a sea of glass like to crystal: and in the midst of the throne and round about the throne were four living creatures full of eyes before and behind.
7. And the first living creature was like a lion: and the second living creature like a calf; and the third living creature having the face, as it were, of a man: and the fourth living creature was like an eagle flying.
8. And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, Holy, Holy, Lord God Almighty, who was, and who is, and who is to come.
9. And when those living creatures gave glory and honour and benediction to him that sitteth on the throne, who liveth for ever and ever, 10, the four and twenty ancients fell down before him that sitteth on the throne, and adored him thai liveth for ever and ever, and cast their crowns before the throne saying:
11. Thou art worthy. O Lord our God, to receive glory and honour, and power: because thou hast created all things, and for thy will they were, and have been created.
5. As of old on mount Sinai, thunder and lightning are symbols of God's power and majesty. [53] On the last day our Lord shall come on the clouds of heaven as the "lightning cometh out of the east and appeareth even into the west." [54]
The voice is the voice of the Church preaching the Gospel to all nations. The thunders are the warnings of the Gospel against the wicked who refuse to accept its teachings. The seven lamps are the seven angels who stand before the throne of God, and by extension, all angels. They are the instructors and enlighteners of men. For this reason they are compared to lighted lamps. The ministry of angels in the Church is apparent on every page of the Apocalypse. They also represent bishop and pastors in the Church. [55]
6. In Biblical symbolism the sea represents human society. [56] Here the sea of crystal is the Church, the society of the faithful permeated by the light of divine truth which Christ brought to earth.
The four living creatures are the four greater prophets of the Old Law and the four Evangelists of the New Law. The number "four" signifies the universality of the Church which carries the Gospel to the four quarters of the earth. The eyes before and behind and round about the living creatures also refer to the universality of the Church in time and place. They see on all sides and have regard to all times, both before and after Christ, from the creation of the world until its final consummation.
7. The four creatures symbolize the principal virtues necessary for those who preach the Gospel of Christ. The lion is a symbol of strength and courage; the ox, of patient labor. The creature with the face of a man denotes reason and prudence. The eagle in flight represents contemplation. From the earliest times the Evangelists have been represented in art by these four living creatures.
8. Each of the four living creatures has six wings. In this they resemble the seraphim in the vision of Isaias. The symbolism is probably the same. With two wings the seraphim shielded themselves before the majesty of God. These were adoration and reverential awe. With the wings of humility and temperance they veiled their feet. The two wings which served for flight symbolize faith and prayer. [57]
9, 10. All creatures must ever proclaim the power and majesty of God who is thrice holy in the ever blessed Trinity. But no creature is worthy to wear a crown in the presence of God. The four and twenty ancients lay their crowns at the foot of the throne to acknowledge that God alone is head of the Church. It is only in dependence upon Him that they govern.
11. All power, honor, and glory belong to Him who created all things. What sublime theology the Apocalypse contains! Its every word teaches some exalted truth concerning God, or recalls to mind some noble Christian duty!
CHAPTER V
1. And I saw in the right hand of him that sat on the throne, a book written within and without, sealed with seven seals.
2. And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book, and to loose the seals thereof?
3. And no man was able, neither in heaven, nor on earth nor under the earth, to open the book, nor to look on it.
4. And I wept much, because no man was found worthy to open nor to see it.
5. And one of the ancients said to me; Weep not; for behold the lion of the tribe of Juda, the root of David hath prevailed to open the book, and to loose the seven seals thereof.
6. And I saw, and behold in the midst of the throne and of i.he four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven spirits of God sent forth into all the earth.
The preceding chapter is devoted to the Church and the worship it offers to Almighty God. It depicts the faithful paying homage of adoration, praise and thanks giving through the ministry of Apostles, bishops and priests. The present chapter is taken up with our divine Saviour, the head and spouse of His Church. He alone is able to open the book of its future. He is also worthy of divine honors in the Blessed Sacrament of the altar no less than in heaven.
1. In the right hand of God, St. John sees the book of the Church's future history; but the book is sealed to all creatures. No one in heaven, nor on earth, nor under the earth knows what the future holds in store unless God deigns to reveal it.
In ancient times a book consisted of a long strip of parchment or papyrus wound around a stick to which it was fastened. It thus resembled the roll of a player-piano. The writing was on the side of the parchment that rolled in. The roll which St. John saw in the vision was written on both sides and sealed down with seven seals. The writing on both sides symbolizes fulness of knowledge concerning the future. The number "seven" also indicates completeness or universality as noted above. [58] Consequently the Apocalypse embraces the entire history of the Church from the time of Christ until the consummation of the world.
3-6. Christ, the lion of the tribe of Juda, is alone found worthy to break the seven seals and open the book. In this vision St. John sees our Lord in His sacred humanity It is the same Christ whom the Baptist pointed out as the Lamb of God. His standing attitude becomes the triumphant Saviour. He is upon the throne of God because of His divinity. He is true God of true God, equal in all things to the Father.
The appearance of being slain is a reference to the holy sacrifice of the Mass in which Christ is mystically sacrificed although He stands triumphant at the right hand of the Father in heaven.
The seven horns and seven eyes are the seven spirits of God, the angels whom Christ sends forth into the world as His ministers. Angels also represent the bishops and priests whom our Lord sends to teach and govern His faithful. [59] The seven spirits may also signify the graces and gifts of the Holy Ghost showered upon the Church. [60]
Horns are symbols of power. Thus Zachary calls our Lord "a horn of salvation." [61] The eyes signify the omniscience of Christ; all times and all things are present to His view.
CHAPTER V
7. And he came and took the book out of the right hand of him that sat on the throne.
8. And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of the saints.
9. And they sang a new canticle, saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof: because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation.
10. And hast made us to our God a kingdom and priests, and we shall reign on earth.
11. And I beheld and I heard the voice of many angels around about the throne, and the living creatures and the ancients: and the number of them was thousands of thousands, 12, saying with a loud voice:
The Lamb that was? slain is worthy to receive power, and divinity, and wisdom, and strength, and honor, and glory, and benediction.
13. And every creature which is in heaven, and on earth, and under the earth, and such as are in the seas, and all that are in them: I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honor, and glory, and power for ever and ever.
11. And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces: and adored him that liveth for ever and ever.
7. The Lamb receives the book of the future from the hand of God. Knowledge of the future does not belong to the human nature of Christ; it is imparted to His human intellect by the hypostatic union of the human and divine natures in the one divine person.
8. When the book is opened all ministers of the Church bow down in adoration before God and the Lamb. As priests they offer to Christ the praises of His Church. They also present to Him golden vials and sweet perfumes, symbols of the prayers and good works of all the faithful.
9. The whole Church of Christ now sends up a new canticle of praise. It is the canticle of the New Law in honor of our divine Saviour. His faithful followers never weary of proclaiming His divinity and the glory He has given to God by the redemption of the world.
10. It is for the glory of God that Christ has chosen some to be ministers of His Church, and to rule it upon earth. He has also made them priests to lay before the throne of God the prayers and praises of all His people. The faithful have some fellowship in these great privileges. They can unite with the priests of the Church in offering sacrifices of praise and thanksgiving to God. Hence St. Peter says: "You are a chosen generation, a kingly priesthood, a holy nation." [62]
11-14. "Thousands of angels join the glad acclaim. Their song arouses the whole universe. From the heights of the firmament, from the sea and its lowest depths, from the breast of every creature . . . rise the voices which embrace their supreme God and His Christ in one common act of adoration: Blessing, honor, glory, and power be unto Him that is seated on the throne, and to the Lamb for ever." [63]
PERSECUTIONS OF THE CHURCH AND FALL OF THE PAGAN EMPIRE AT ROME
CHAPTER VI
With this chapter begin those symbolic visions in1. And I saw the Lamb had opened one of the seven seals, and I heard one of the four living creatures, as it were the voice of thunder, saying: Come and see.
2. And I saw; and behold a white horse, and he that sat on him had a bow, and there was a crown given him, and he went forth conquering that he might conquer.
3. And when he had opened the second seal, I heard the second living creature, saying: Come and see.
4. And there went out another horse that was red: and to him that sat thereon, it was given that he should take peace from the earth, and that they should kill one another, and a great sword was given to him.
5. And when he had opened the third seal, I heard the third living creature saying: Come and see. And behold a black horse, and he that sat on him had a pair of scales in his hand.
6. And I heard as it were a voice in the midst of the four living creatures, saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny, and see that thou hurt not the wine and the oil.
which the entire history of the Church is unfolded before us. The first part (chapters vi-viii) extends from the which the entire history of the Church is unfolded before christ. Some of the prophecies in this part have been fulfilled, as a comparison with the events of the past nine teen centuries will show. As noted in the introduction, [64] application of these prophecies to history must be confined to generalities because the Apostle is not giving detailed accounts. In many cases the same prophecy may refer to several events of similar nature. Hence a prophecy may have been fulfilled in the past and still refer to similar events in the future.
Toward the end of this chapter there is a glimpse of the last days of the world. This is to show that the whole history of the Church has an intimate connection with the second coming of Jesus Christ. In fact the mission of the Church throughout the ages is to prepare mankind for that great event.
1. The voice of thunder is the voice of the Church resounding to the uttermost parts of the earth as it proclaims the Gospel to all nations and threatens the wicked with trials and punishments.
2. White horses were used by Roman conquerors when celebrating triumphs for their victories. The rider with the bow symbolizes the pagan empire of Rome waging war against the Church. The white horse and the crown of a triumphing general signify that the empire will appear victorious for a time in its conflict with the new-born Church.
This verse clearly foretells the terrible persecutions launched against the Church with all the powers of the Roman empire, then undisputed mistress of the world. These persecutions continued almost without interruption from the time of Nero in 64 A. D. until the victory of Constantine in 312 A. D. But it was not until Theodosius in 394 A. D. that Christianity completely triumphed over paganism.
3, 4. The red horse signifies war as the context clearly indicates. This is a prediction of the many wars and internal troubles that harassed the Roman empire before its final overthrow by the barbarian hordes from the North.
5, 6. In the wake of war follow pestilence and famine foreshadowed by the black horse. The sixth verse explicitly predicts times of famine when the necessities of life sell for exorbitant prices. The English version does not bring out this idea clearly. The Greek Χοιωιξ is a dry measure equal to one and one-half pints. Our bushel contains 42 of these Greek measures. A "penny" is the translation of the Greek word δηυαριου a Roman coin worth about 17 cents in our money. It was an ordinary day's wage for a workingman. [65] At this rate it would require 21 days labor for a bushel of wheat, and 7 days for a bushel of barley.
The chastisements of God are always tempered with mercy. They are not to destroy man, but to convert him. Hence not all foods shall fail during these famines. This is indicated by the command to leave the wine and oil unharmed.
CHAPTER VI
7. And when he had opened the fourth seal, I heard the voice of the four living creatures, saying: Come and see.
8. And behold a pale horse, and he that sat upon him, his name was death, and hell followed him. And power was given him over the four parts of the earth, to kill with sword, with famine, and with death, and with the beasts of the earth.
9. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held.
10. And they cried out with a loud voice, saying: How long, O Lord, holy and true, dost thou not judge and revenge our blood on them that dwell on earth?
11. And white robes were given to every one of them one. And it was said to them, that they should rest for a little time, till their fellow servants and their brethren, who were to be slain, even as they, should be filled up.
8. Death riding upon the pale horse is followed by hell. If this be the hell of the damned, the prophecy must refer to the death of the wicked, especially the persecutors. It is worthy of note that nearly all the Emperors who persecuted the Church were taken off by tragic or violent death. It is more probable, however, that "hell" here corresponds to the Hebrew "sheol," a general term for the abode of the dead.
Death is given power to destroy by every sort of plague, the chief of which are war, famine, and pestilence. Such were the chastisements inflicted upon the pagan Empire of Rome for persecuting the Church. Such will be the punishment of every nation that follows in her footsteps. We have seen this prophecy fulfilled in our own day upon nations that sought to oppress and destroy the Church of Christ.
9, 10. At the breaking of the fifth seal St. John sees the souls of the martyrs beneath the altar where they enjoy eternal happiness in union with Christ, yet they cry out for justice. They beseech God to manifest His glory, His justice, and His mercy by the resurrection of their bodies, the punishment of His enemies and the general judgment of all men.
The imagery of this vision seems to refer to the altar of holocaust which stood in the inner court of the temple before the Holy Place. In the Jewish ritual the blood of the victim was poured out at the foot of the altar.[66] The life of the victim was said to be in the blood: "The life of the flesh is in the blood," and again, "Beware of this that thou eat not the blood, for the blood is for the soul, and therefore thou must not eat the soul with the flesh." [67] Hence the life or soul ( ψυχη ) of the victim was conceived as being under the altar. In like manner the souls ( ψυχαι ) of the martyrs are seen beneath the altar because they too have become victims to God through martyrdom [68] and the voice of their blood cries out to God for justice. "The voice of thy brother's blood crieth out to me from the earth." [69]
11. The martyrs have received the white robes of eternal happiness and glory, but they must wait for the resurrection of the body until the number of their fellow martyrs has been filled up. They have but a short while to wait since the whole course of ages is as a few moments when compared with eternity that follows: "For a thousand years in thy sight are as yesterday which is past, and as a watch in the night." [70]
This verse clearly foretells that there shall be martyrs other than those of the first ages of the Church. There shall be witnesses to God by their blood in every age, especially in the days of Antichrist and at the end of the world. The resurrection and general judgment shall not take place until after this last persecution.
CHAPTER VI
12. And I saw, when he had opened the sixth seal, and behold there was a great earthquake, and the sun became black as sackcloth of hair; and the whole moon became as blood:
13. And the stars fell from heaven upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind.
14. And the heavens departed as a book folded up: and every mountain, and the islands were moved out of their places.
15. And the kings of earth, and the princes, and tribunes, and the rich, and the strong, and every bond man, and every freeman hid themselves in the dens and in the rocks of mountains.
16. And they said to the mountains and to the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne and from the wra,th of the Lamb.
17. For the great day of their wrath is come, and who shall be able to stand?
On the opening of the sixth seal we catch a glimpse of the last persecution and the destruction of the world. This is to show that the prayers of the martyrs have already been heard in the designs of God, and shall be answered in due time.
FALL OF ROMAN EMPIRE
Verses 12-17 have, as we believe, a threefold application:
1. To the fall of the pagan Empire of Rome.
2. To the time of Antichrist.
3. To the end of the world.
In the first two applications the words of the prophecy must bear a symbolic meaning. They were thus interpreted by the early Christians. In the acts of the martyrs the persecution under Diocletian and the internal troubles of the Empire which followed were compared to an earthquake, an evident allusion to this passage of the Apocalypse. [71]
12. Hence the earthquakes may be interpreted as the great disturbances in society that preceded the fall of the Roman Empire. Like disorders shall foreshadow the coming of Antichrist. The darkening of the sun is a symbol of the weakening of Catholic Faith by the spread of the Arian heresy. A similar weakening of Faith will occur before the days of Antichrist.
The blood color of the moon caused by the darkening of the sun is an omen of wars and persecutions which follow these internal troubles of the Church. This prophecy was fulfilled at the time of the Arian heresy, and during the so-called Reformation of the sixteenth century. Similar wars will attend the coming of Antichrist.
13. In various passages of Scripture stars represent the faithful. [72] In the first chapter of the Apocalypse the bishops of the Church are symbolized by stars. [73] The falling stars predict the defection of large numbers of bishops, priests, and faithful from the true Faith. History shows how these words were verified in the Arian heresy, the Greek schism, and the so-called Reformation.
The stars fall thick and fast like winter figs from a tree shaken by a strong wind. Discord and laxity in church discipline prepare the way for great defections in time of trial and persecution.
14, 15. The heavens are folded up as a scroll; earthly powers (mountains and islands) are in turmoil. Kings and princes flee for safety. This is a fitting description of the fall of the Roman Empire under the barbarian inroads. The prophecy was also fulfilled in the overthrow of the Byzantine Empire by the Moslems, a punishment of God for heresy and schism. The prophets of old foretold the fall of ancient empires in similar language. [74]
When applied to the last days of the world these verses bear a more literal interpretation. Then shall "the sun be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved." [75] The sun will probably be obscured by volcanic ashes sent up from many places as the result of terrible earthquakes and eruptions of volcanoes. The veiled light of the moon will appear red as blood. Myriads of meteors resembling stars will fall to earth, kindling the whole world into flames. The heavens shall be rolled up as the scroll of a book. In other words, the atmosphere will be so obscured that the sun and moon will become invisible as at the beginning of creation. The mountains and continents shall be overturned and the whole world shall return to chaos. [76]
Comparing this description with the first chapter of Genesis we find the confusion of elements occurring in inverse order to that of their unfolding at creation. The faithful who witness these terrible convulsions of nature will prepare for the judgment of God. They shall be more terrified at the anger of God arid of His Christ than by the upheaval of the material world.
16, 17. "Then shall men wither away from fear and expectation of what shall come upon the whole world." [77] They will cry out in their terror: "O ye mountains, fall upon us! Ye hills, cover us! " for who shall be able to withstand the wrath of God?[78] This thought is beautifully expressed in the sequence of Masses for the dead:
"Day of wrath, O day of mourning,
Lo, the world in ashes burning.
Seer and Sybil gave the warning.
What shall I, frail man be pleading?
Who for me be interceding
When the just are mercy needing?"
THE CHURCH FIRMLY ESTABLISHED
CHAPTER VII
1. After these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth that they should not blow upon the earth, nor upon the sea, nor on any tree.
2. And I saw another angel ascending from the rising of the sun. having the sign of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
3. Saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads.
4. And I heard the number of them that were signed, an hundred forty-four thousand were signed, of every tribe of the children of Israel.
5. Of the tribe of Juda we^e twelve thousand signed; of the tribe of Ruben, twelve thousand signed; of the tribe of Gad, twelve thousand signed;
6. Of the tribe of Aser, twelve thousand signed; of the tribe of Nephthali, twelve thousand signed; of the tribe of Manasses, twelve thousand signed.
7. Of the tribe of Simeon, twelve thousand signed; of the tribe of Levi, twelve thousand signed; of the tribe of Isaachar, twelve thousand signed:
8. Of the tribe of Zabulon, twelve thousand signed; of the tribe of Joseph, twelve thousand signed; of the tribe of Benjamin, twelve thousand signed.
This vision presages a period of comparative peace and security for the Church. By command of Christ the great persecutions are brought to an end that the Church may firmly establish herself upon the ruins of the old Roman Empire. Many Jews have accepted the teachings of Christ, and untold numbers from every race and tongue now flock to His standard.
1. The Apostle sees four spirits ready to send forth the winds of earth bearing persecution, war, pestilence, and famine. In the prophecy of Zacharias thei four winds are four chariots bringing plagues upon earth. [79] They symbolize evil spirits and unfaithful pastors who bring untold harm to the faithful by their false teachings and example. The four horsemen of the preceding vision are here replaced by charioteers to signify that the threat ened scourges are more grievous than any yet predicted.
2, 3. A faithful angel appears to prevent any injury to earth or sea until the servants of God are marked upon the forehead. This angel comes from the East to indicate that he has received his mission from Christ. Zacharias refers to the Messias as the Orient (the East. [80] ) Hence it is Christ who brings persecution to an end that the Church may establish herself and spread the Gospel among Gentile peoples.
The office of this good angel is; fulfilled by all bishops and priests, who by their teaching and example avert many evils. So today the teachings of the Church are the only remedy for the many ills that threaten society throughout the world. The nations must return to the Faith or perish from the earth. [81]
The strong voice is that of the Church which must resound unto the ends of the earth in preaching the Gospel. The sign upon the forehead represents the Sacraments of Baptism and Confirmation which imprint a spiritual mark upon the soul. In ancient times, to be baptized was to be "signed." Confirmation was the "seal" of God's gifts. [82] As Confirmation was given immediately after Baptism, the two Sacraments are here represented by the one seal. In a secondary sense the cross is the sign imprinted upon the life of every true Christian. It is the i sign of the Son of man which shall appear in the heavens at the second coming of Christ. [83]
4-8. Every tribe of Israel furnishes numerous converts to the Faith of Christ. This multitude of Jewish believers is represented by the symbolic number of 12,000 from each tribe. The Jews were not all unfaithful to the Messias. Many of them received the Gos pel even in the days of the Apostles as we learn from the Acts of the Apostles and from the Epistles of St. Paul.
The tribe of Dan became so insignificant in numbers that it was never enumerated after the captivity. The number twelve was maintained by enumerating the two half-tribes of Manasses and Ephraim, sons of Joseph. Ephraim is here represented by Joseph.
From this omission of Dan, St. Irenaeus concluded that Antichrist will spring from his tribe. [84] The prophecy of Jacob is cited in support of this belief: "Let Dan be a snake in the way; a serpent that biteth the horse's heels that the rider may fall backward." [85] This explanation of St. Irenaeus has but little to commend it because the tribes of Israel have long since lost their identity.
CHAPTER VII
9. After this I saw a great multitude which no man could number of all nations, and tribes, and peoples, and tongues, standing before the throne in the sight of the Lamb, clothed with white robes and palms in their hands
10. And they cried with a loud voice, saying: Salvation to our God who sitteth upon the throne, and to the Lamb.
11. And all the angels stood around about the throne, and the ancients and the four living creatures; and they fell down before the throne upon their faces and adored God.
12. Saying: Amen. Benediction and glory and wisdom, and thanksgiving, honor, and power, and strength to our God for ever and ever. Amen.
13. And one of the ancients answered, and said to me: These that are clothed in white robes, who are they? And whence came they?
14. And I said to him: My Lord, thou knowest. And he said to me: These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb.
15. Therefore they are before the throne of God, and they serve him day and night in his temple: and he that sitteth on the throne shall dwell over them.
16. They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat.
17. For the Lamb, which is in the midst of the throne., shall rule them, and shall lead them to the fountains of the waters of life, and God shall wipe away all tears from their eyes.
9. Many Jews accept the Gospel of Christ, but the Gentiles who flock to His fold from every nation and tongue form so vast a multitude that no man can number them. "There shall come from the east and the west, the north and the south; and shall sit down in the kingdom of God." [86] These elect shall be saved by purity of life symbolized by the white robes of innocence an innocence obtained through the merits of Christ's death. Many shall also receive the glorious crown of martyrdom.
10-12. All join in one great hymn of praise and thanksgiving to God and to the Lamb who is worthy to receive divine honors.
With this vision persecutions cease; the Church comes forth triumphant from her long conflict with pagan Rome. A Christian now sits upon the throne of the Caesars; the Gospel is being preached far and wide and magnificent basilicas are being erected in which the liturgy of the Church is carried out with grand solemnity. The prophecy of Malachias is being fulfilled: "From the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts." [87]
13-14. The faithful whom St. John beholds in the vision have passed through great tribulations. The era of persecution was a period of great tribulation for the whole Church as well as for those who actually suffered martyrdom.
Trials and tribulations shall frequently recur during the history of the Church as our Lord foretold: "If they have persecuted me they will also persecute you." [88] The most trying persecutions will be suffered in the days of Antichrist and at the end of the world.
The elect have washed their robes and made them white in the blood of the Lamb. They are saved by the merits of Christ's suffering and death, for "there is no other name under heaven given to men whereby we must be saved." [89]
15-17. Those who remain faithful to Christ, especially those who suffer for His sake, shall be rewarded in heaven for all their trials and sufferings on earth. There they shall be filled with all joy and consolation. "God shall wipe away all tears from their eyes; and death shall be no more, nor crying, nor sorrow."[90] Christ Himself shall rule over them all with an everlasting love.
THE VICISSITUDES OF THE CHURCH
CHAPTER VIII
1. And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.
2. And I saw seven angels standing in the presence of God; and there were given to them seven trumpets.
3 Another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all the saints upon the golden altar, which is before the throne of God.
4. And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
5. And the angel took the censer, and filled it with the fire of the altar, and cast it on earth, and there were thunders and voices and lightnings, and a great earthquake.
6. And the seven angels, who had the seven trumpets, prepared themselves to sound the trumpet.
7. And the first angel sounded the trumpet, and there followed hail and fire, mingled with blood, and it was cast on the earth, and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.
The breaking of the seventh seal reveals the vicissitudes of the Church during the centuries which follow its establishment upon the ruins of the Roman Empire. The varying fortunes of the Church during these centuries serve to separate the good from the bad. This work of separation goes on through all the centuries to be completed only at the last judgment. Hence the visions of the seventh seal continue on to the end of the Apocalypse.
We can now begin to realize how logically the prophecies of the Apocalypse are developed. Each succeeding chapter presents in regular order a new period of the Church's existence on earth.
1. Upon the breaking of the seventh seal there is silence in heaven, a mark of reverence and awe. The half hour represents the time given St. John to contemplate the vision set before him.
2. The seven angels before the throne of God are ever ready to execute His commands for are they not all ministering spirits?" [91] Seven, the perfect number, signifies the thoroughness with which God's every command shall be carried into effect. In a symbolic meaning these angels represent the bishops and the priests of the Church. Each one is given a trumpet to proclaim the Gospel to the uttermost bounds of the earth. The voice shall be clear and strong, leaving no excuse for those who will not hear.
3, 4. Another angel offers to God the prayers of the faithful on the golden altar of incense. The prayers are symbolized by the sweet odors rising up before the throne of God. St. John takes much of his symbolism from the tabernacle and from the Temple of Jerusalem.
During the wanderings of the Israelites in the wilderness, the tabernacle furnished them a miniature representation of the court of heaven. In the Holy of Holies stood the ark of the covenant overshadowed by the outstretched wings of two cherubim. The lid of the ark was considered the throne of God who there dwelt amongst His people. Before the throne, but separated from it by a veil, stood the golden altar of incense in the Holy Place. Here the priests daily offered incense which arose before God as a sweet odor to symbolize the prayers of the people: "Let my prayer be directed as incense in thy sight. " [92]
The tabernacle, the earthly representation of the heavenly court, was reproduced in the temple of Jerusalem which thus became "the pattern of heavenly things" as St. Paul says. Again he writes: "Jesus is not entered into the Holies made with hands, the pat terns of the true; but into heaven itself." [93] Hence it is most appropriate for St. John to use the temple as a figure of the Church which is truly the dwelling place of God, the heavenly court on earth.
The incense offered by the angel at the golden altar of incense symbolizes the prayers of the faithful, and especially the holy sacrifice of the Mass offered to God through the ministry of the priesthood represented here, as elsewhere, by the angel. The altar of incense, and the altar of holocaust mentioned in vi, 9, probably symbolize Christ who offered Himself "a propitiation for our sins: and not for ours only, but also for those of the whole world," and is "always Irving to make intercession for us." [94]
5. The fire taken from the altar symbolizes the merits of Christ which give value to all our works and prayers, as the fire kindles the incense and sends forth its sweet perfumes. The fire is cast upon earth; in other words the merits of Christ are offered to the unfaithful who reject them and thus bring down the punishments of God, thunders, lightnings, and earthquakes. A similar punishment is predicted below in verse 7.
6. The seven angels preparing to sound their trumpets represent the bishops and priests of the Church going forth to preach the Gospel to every creature. Their voice shall resound through the world like a trumpet-blast. Christ said to His Apostles: "That which I tell you in the dark, speak ye in the light; and that which you hear in the ear, preach ye upon the house-tops." [95]
7. Some will hearken to the voice of Christ in the preaching of His Gospel. Others will harden their hearts and refuse to obey. These shall be chastised by fire from heaven to destroy their harvests. The fire is mingled with blood, a symbol of war and revolutions. Here is fulfilled the prophecy of the aged Simeon: "Be hold, this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted. " [96]
According to St. Irenaeus, plagues similar to those of Egypt in the days of Moses shall afflict all unfaithful nations in the days of Antichrist. [97]
CHAPTER VIII
8. And the second angel sounded the trumpet; and as it were a great mountain, burning with fire, was cast into the sea, and the third part of the sea became blood:
9. And the third part of those creatures died, which had life in the sea, and the third part of the ships was destroyed.
10. And the third angel sounded the trumpet, and a great star fell from heaven, burning, as it were, a torch, and it fell on the third part of the rivers, and upon the fountains of waters:
11. And the name of the star is called Wormwood. And the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
12. And the fourth angel sounded the trumpet, and the third part of the sun was smitten, and the third part of tho moon, and the third part of the stars, so that the third part of them was darkened and the day did not shine for a third part of it, and the night in like manner.
13. And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth: by reason of the rest of the voices of the three angels, who are yet to sound the trumpet.
8. At the sound of the second trumpet a burning mountain, or volcano, is hurled into the sea thereby changing a third part of the waters to blood. In Holy Scripture a mountain symbolizes a powerful nation or government. [98] As usual the sea represents human society. The vision shows that despite the preaching of the Gospel some great nation will bring war and blood shed upon a large portion of mankind. It also predicts great persecutions against the Church. Nations will seek to destroy the Church at all hazards. This double interpretation is fully confirmed by the history of the past and present.
9. The fish are the faithful scattered amongst the people of the world. The ships are churches of the various nations. In the early ages the fish was a common symbol of Christ and of the faithful, as the ship was a figure of the Church. [99] Numberless Christians and even whole churches have often perished in wars and persecutions. And only too often have the weaker brethren denied their Faith through fear of torture and death.
10. As the third angel sounds his trumpet a great star falls from heaven like a naming torch and poisons a large portion of the streams and even their very sources. The name wormwood denotes a bitter and poisonous nature. This vision is a striking image of unfaithful bishops and priests who fall from the firmament of the Church where Christ has placed them to enlighten and direct the world. By false teachings and example they poison the very sources of doctrine which should now pure as water from the mountain torrent. Like our divine Saviour, the bishops and priests of the Church must be "fountains of water springing up into life everlasting. " [100]
11. Unfortunately many of the faithful drink from these poisoned streams of false doctrine and so perish.
12. The thoughts of many hearts are being revealed more and more as the Gospel is preached throughout the world. [101] Many reject it; others abandon it. There is a growing decadence in the Church. Its doctrine and sanctity shine with diminished lustre. The day is less brilliant; the night of ignorance becomes darker. This is symbolized by the darkening of the sun, moon and stars.
In such critical times in the past God has always raised up illustrious saints and religious orders to awaken the zeal and strengthen the faith of His people. He will most assuredly do likewise in the future for He said: "Behold, I am with you all days even to the consummation of the world. " [102] Many a time our Lord seems to sleep as the bark of His Church is beaten by the storm-tossed sea. In His own good time He arises to command the waves: Peace be still. [103]
The prophecies of this chapter have been fulfilled many times in the past. No doubt they will often be verified in the future. It should be noted, however, that a progressive accumulation of evils is predicted. At first it affects individuals only (v. 7). Then a nation or an entire church is involved (v. 8), and a number of great heretics fall away from the Faith (v. 10). Finally the whole Church suffers from a weakening of Faith and discipline (v. 12). This gradual progression of evil, this "mystery of iniquity" which was working even in the days of St. Paul, [104] will finally usher in the Antichrist.
13. An eagle appears in mid-heaven proclaiming three great woes to follow the sounding of the remaining trumpets. Two interpretations are permissible. The first recognizes in the eagle a powerful nation which shall be an instrument of God's judgments upon the world. The other interpretation sees in the eagle a symbol of new preachers of the Gospel. God raises up new saints or religious orders to arouse the faithful to renewed faith and zeal in His service. Nevertheless, three great evils shall afflict the Church before her final victory over the world and the devil.
Whatever interpretation be adopted, there can be no doubt that this verse heralds the beginning of a new and important epoch in the history of the Church.
- ↑ Apocalypse vi, 9.
- ↑ Eusebius, "Church History" iii, 18; Tertullian, "Prescriptions against Heretics" xxxvi.
- ↑ Pliny, "Natural History" iv, 12,13.
- ↑ Cf. also Acts of the Apostles xx, 7; 1 Corinthians xvi 2
- ↑ Hebrews iv, 12.
- ↑ St. John xv, 22.
- ↑ Romans vi, 9.
- ↑ St. Matthew xvii, 1-8.
- ↑ Hebrews xiii, 23.
- ↑ II Timothy i, 7; iv, 2.
- ↑ Acts of the Apostles vi, 5.
- ↑ I Timothy iv, 1-3; cf. also Irenaeus "Adversus Haeresas" xxvi, 3.
- ↑ Tertullian, "Scorpiace" 10; cf. Romans ii, 28; St. Matthew xxiii, 34.
- ↑ Eusebius, "Church History" iv, 15; Martyrdom of Polycarp xiii,
- ↑ St. Matthew xvi, 25; St. James i, 32.
- ↑ Apocalypse xx, 14.
- ↑ Tacitus "Annales" iii, 63.
- ↑ Eusebius, "Church History" IV, xv, 48.
- ↑ Apostolic Constitutions vii, 46.
- ↑ Cf. below, on xiii, 17.
- ↑ Numbers xxxi, 16.
- ↑ Numbers xxxi, 17.
- ↑ See above, page 35.
- ↑ See below, on xix, 12.
- ↑ "The Apocalypse of St. John," Westminster version, page 6.
- ↑ Acts of the Apostles xvi, 13, 14.
- ↑ St. Epiphanius, "Contra Haereses" li, 33.
- ↑ in Kings xvi, 31-34; xxi, 25.
- ↑ Cf. I Corinthians viii.
- ↑ Cf. Psalm ii, 9.
- ↑ I Corinthians vi, 2.
- ↑ Cf. w. 7, 10, 17.
- ↑ Numbers xxiv, 17.
- ↑ Apocalypse xxii, 16.
- ↑ St. Matthew xiii, 43.
- ↑ Isaias xi, 2. 3.
- ↑ Malachias ii, 7.
- ↑ Isaias xxxiii, 6.
- ↑ Constitutions of the Apostles vii, 45.
- ↑ Eusebius, "Church History V, xvii.
- ↑ II Kings vii, 16.
- ↑ St. Luke i, 32, 33.
- ↑ I Corinthians i, 27.
- ↑ Cf. Galatians ii, 9.
- ↑ Colossians iv, 13-15.
- ↑ Constitutions of the Apostles vii, 46.
- ↑ Colossians iv, 16.
- ↑ Hebrews i, 10.
- ↑ See above, page 37.
- ↑ II Corinthians xii, 2.
- ↑ Genesis ix, 12-17.
- ↑ Apocalypse i, 6.
- ↑ Exodus xix, 16-8.
- ↑ St. Matthew xxiv, 27; xxvi, 64.
- ↑ See above, page 9.
- ↑ Cf. Daniel vii, ,2,3; Isaias Ivii, 20; Ix, 3 sq.; St. Matthew xiii, 47; Apocalypse xvii, 15.
- ↑ Isaias vi, 2,
- ↑ See above, page 20.
- ↑ See above, page 21.
- ↑ See above, page 48.
- ↑ St. Luke i, 69.
- ↑ I Peter ii, 9.
- ↑ Fouard, "St. John," page 100 (Eng. Translation).
- ↑ See above, page 8.
- ↑ Cf. St. Matthew xx, 2.
- ↑ Leviticus iv, 7.
- ↑ Leviticus xvii, 11; Deuteronomy xii, 23.
- ↑ II Timothy iv, 6; Philippians ii. 17.
- ↑ Genesis iv, 10.
- ↑ Psalm lxxxix, 4.
- ↑ Cf. also Jeremias 1,46.
- ↑ Cf. Genesis xxxvii, 9; Daniel viii, 10.
- ↑ Apocalypse i, 20.
- ↑ Cf. Isaias xiii; Ezechiel x. xxii; Joel ii.
- ↑ St. Matthew xxiv, 29; Isaias xxiv, 19, 20; xxxiv, 4.
- ↑ Cf. St. Matthew xxiv, 29 ss.; St. Luke xxi, 25 ss.
- ↑ St. Luke xxi, 26.
- ↑ Cf. Isaias ii, 9.
- ↑ Zacharias vi, 1-5.
- ↑ Zacharias vi, 12; St. Luke i, 78.
- ↑ Cf. Belloc, "Europe and the Faith."
- ↑ Catholic Library, Archeology Series, vol. ii, pages 42, 43; cf. also Ephesians i, 13; iv, 30.
- ↑ St. Matthew xxiv, 30; cf. also Ezechiel ix, 4.
- ↑ St. Irenaeus, "Contra Haereses" xxx, 2.
- ↑ Genesis xlix, 17.
- ↑ St. Luke xiii, 29.
- ↑ Malachias i, 11.
- ↑ St. John xv, 20.
- ↑ Acts of the Apostles iv, 12.
- ↑ Apocalypse xxi, 4
- ↑ Hebrews i, 14.
- ↑ Psalm cxl, 2.
- ↑ Hebrews ix, 23, 24.
- ↑ I John ii, 2; Hebrews vii, 25.
- ↑ St. Matthew x, 27.
- ↑ St. Luke ii, 34.
- ↑ St Irenaeus, "Adversus Haereses" IV, 30, iv; cf. also Apocalypse xvi.
- ↑ Cf. Jeremias li, 25; Zacharias iv, 7.
- ↑ Catholic Library, Archeology Series, voi ii. page 83.
- ↑ St. John iv, 14.
- ↑ St. Luke ii, 35.
- ↑ St. Matthew xxviii, 20.
- ↑ St. Luke viii, 23, 24.
- ↑ II Thessalonians ii, 7.