Andreas of Caesarea — Commentary on Scripture

Revelation 17:15-18

Since the angel explained these things clearly, a more detailed explanation of them is superfluous. It is remarkable to me how the devil is both enemy and avenger. For he will work through the ten horns, who are guided by him, to oppose that lover of good and virtue, Christ our God, and to lay waste that populous city that has abandoned the divine laws and become servant to his pleasures, and like a bloodthirsty beast they will glut themselves on its blood. He will regard its conflagration as an occasion for rejoicing and the mutilation of human flesh as proper food, and he who always rejoices in duplicity will grant harmony to those ten apostate horns. That which continues makes very clear that the woman who was seen is the great city that exercises power over the kings of the earth, and the sufferings of that power that is ruling during those times is prophesied. From these trials the beneficent God will redeem us and enlist us in the heavenly city, namely, in the Jerusalem above. In this city “he will be everything to everyone,” as the apostle says, “when he shall destroy every ru…

Since the angel explained these things clearly, a more detailed explanation of them is superfluous. It is remarkable to me how the devil is both enemy and avenger. For he will work through the ten horns, who are guided by him, to oppose that lover of good and virtue, Christ our God, and to lay waste that populous city that has abandoned the divine laws and become servant to his pleasures, and like a bloodthirsty beast they will glut themselves on its blood. He will regard its conflagration as an occasion for rejoicing and the mutilation of human flesh as proper food, and he who always rejoices in duplicity will grant harmony to those ten apostate horns. That which continues makes very clear that the woman who was seen is the great city that exercises power over the kings of the earth, and the sufferings of that power that is ruling during those times is prophesied. From these trials the beneficent God will redeem us and enlist us in the heavenly city, namely, in the Jerusalem above. In this city “he will be everything to everyone,” as the apostle says, “when he shall destroy every rule,” clearly every apostate rule, “and every authority and power.” In addition, he will recline with and serve those who have served him here faithfully and wisely, that is, he will give them the enjoyment of the eternal blessings that have been “prepared from the foundation of the world.” Of this bliss may also we be found worthy in Christ, the Savior and Redeemer of our souls, with whom be glory and power to the Father, together with the Holy Spirit forever and ever. Amen.

COMMENTARY ON THE APOCALYPSE 17:15-18

Revelation 18:1

This passage reveals the brilliance and brightness of the holy powers, which greatly surpasses the light of the stars and the heavenly bodies.

COMMENTARY ON THE APOCALYPSE 18:1

Revelation 18:2

Something similar to this was foretold in Isaiah about the Chaldean capital city of Babylon when it was captured by Cyrus and the Persians, namely, that it would be filled with beasts and impure spirits on account of its utter desolation. For it is the habit of beasts and of evil demons to stalk in arid places. This is due both to the divine economy, which frees people from their harm, and their own dislike of humankind.

COMMENTARY ON THE APOCALYPSE 18:2-3

Revelation 18:3

And how did the present Babylon cause the nations to drink the wine of its fornication? By becoming in every way their leader in every transgression and by sending gifts to obedient cities making their rulers enemies of truth and righteousness. It says that because of the abundance of the riches of its injustice, it gave the merchants of the earth opportunities for profit because it consumed well beyond its needs and was wanton toward those in need.

COMMENTARY ON THE APOCALYPSE 18:3

Revelation 18:6-8

These words may refer to those who, although innocent in [Babylon], yet suffered the most terrible things at the hands of those who ruled her and through their endurance of these agonies were the reason for the punishment of their tormentors. Or these words may refer to a change of persons and circumstances, from those who were tormented to certain holy powers that have acquired the power of punishment and through love of God exercise those torments that had been done by her against their fellow servants. He speaks of the cup as “double,” either because sinners and transgressors are punished both here and in the age to come, or because both the soul and the body are punished for their common deeds, or because of the depth of divine benevolence that is reckoned as double which is lacking of pure justice on account of sin, and punishment is often endured in the conscience. “In her heart she says, ‘A queen I sit, I am no widow, and mourning I will never see.’ ” If there is no fear of God in them, it is the habit of those in prosperity to say, “I shall never be moved.” This is what [the…

These words may refer to those who, although innocent in [Babylon], yet suffered the most terrible things at the hands of those who ruled her and through their endurance of these agonies were the reason for the punishment of their tormentors. Or these words may refer to a change of persons and circumstances, from those who were tormented to certain holy powers that have acquired the power of punishment and through love of God exercise those torments that had been done by her against their fellow servants. He speaks of the cup as “double,” either because sinners and transgressors are punished both here and in the age to come, or because both the soul and the body are punished for their common deeds, or because of the depth of divine benevolence that is reckoned as double which is lacking of pure justice on account of sin, and punishment is often endured in the conscience. “In her heart she says, ‘A queen I sit, I am no widow, and mourning I will never see.’ ” If there is no fear of God in them, it is the habit of those in prosperity to say, “I shall never be moved.” This is what [the city] has spoken to herself.… By a “single day” he means either the suddenness and shortness of the time in which mourning will come to her either from the sword or from famine, and she will be wasted from pestilence and will be consumed by fire. Or it refers to the course of the day itself in which [the city] will experience these things that are prophesied. For after the enemies gain control of the city, only one day will suffice to bring every evil and every form of death upon those who have been defeated. For God is strong both to save those who please him and to punish those who are unrepentant sinners.

COMMENTARY ON THE APOCALYPSE 18:6-8

Revelation 18:9-10

We think that in this passage the “kings” refer to the rulers, as the psalmist said concerning Jerusalem, “Behold, her kings have assembled.” It says that those who committed fornication in her against the divine commandments will weep, since they see or hear of her burning and her desolation, and they are thoroughly terrified at the sudden change that had taken place in such a short time.

COMMENTARY ON THE APOCALYPSE 18:9-10

Revelation 18:15-19

He leads before our eyes the sufferings of this Babylon, and through the laments made over her he depicts the greatness of her misfortune that she, who previously boasted of her royal majesty, will suffer.… He speaks figuratively of the present life as a “sea,” since it is heaving with waves. Those who make commerce upon [the sea] swim in the turbulence of this life as though they were fishes. However, perhaps that city that suffers these things lies beside a physical sea and receives these misfortunes from those who sail upon it and receive from it an opportunity to loot it of its wealth. But it is necessary to add that the merchants of this universal Babylon, that is, Confusion, will suffer the same thing at the conclusion of the visible world and will sob inconsolably, since they are unwillingly deprived of the pleasures of this life and are reproached by their conscience because of their deeds.… But against this opinion is that of the ancient teachers of the church, which supposes that these things are prophesied against the Babylon of the Romans. They refer to the vision in whic…

He leads before our eyes the sufferings of this Babylon, and through the laments made over her he depicts the greatness of her misfortune that she, who previously boasted of her royal majesty, will suffer.… He speaks figuratively of the present life as a “sea,” since it is heaving with waves. Those who make commerce upon [the sea] swim in the turbulence of this life as though they were fishes. However, perhaps that city that suffers these things lies beside a physical sea and receives these misfortunes from those who sail upon it and receive from it an opportunity to loot it of its wealth. But it is necessary to add that the merchants of this universal Babylon, that is, Confusion, will suffer the same thing at the conclusion of the visible world and will sob inconsolably, since they are unwillingly deprived of the pleasures of this life and are reproached by their conscience because of their deeds.… But against this opinion is that of the ancient teachers of the church, which supposes that these things are prophesied against the Babylon of the Romans. They refer to the vision in which the ten horns are on the fourth beast, that is, upon the Roman rule, and from it another one comes that roots out three of the ten and subdues the others. And when this king of the Romans comes in the pretense of assisting and helping their rule, he in fact comes to effect their complete ruin. Therefore, as we said, whoever interprets this kingdom as though it were one body that from the beginning until now exercised power and which truly has shed the blood of apostles, prophets and martyrs, such a one would not be mistaken concerning the present passage. For even as it is said that there is one chorus and one army and one city, although those who populate each of these might change, so also there is one kingdom, although it is divided into many times and places.

COMMENTARY ON THE APOCALYPSE 18:15-19, 22

Revelation 18:20

By “heaven” he means either the angels or the saints who make their dwelling in heaven. The apostles and the prophets are urged to rejoice with these, and so to avenge those who were maltreated by [the city]. Their rejoicing would also avenge those who often were dishonored through transgressions of the divine laws while they vainly entreated the inhabitants of that city, or those who were forcibly scattered throughout the earth and were slaughtered for the sake of God and because they were servants of his words. In this way, the prophets were killed by the Jews, and the apostles by the Gentiles, to whom they especially preached the word. They rejoice for the coming of these chastisements, not because they rejoice in hardships but because they ardently desire a cessation to sin. And perhaps those who have been slaves to sin might obtain a milder punishment in the age to come because they were tormented to some extent here.

COMMENTARY ON THE APOCALYPSE 18:20

Revelation 18:21-24

Just as a millstone sinks with force into the sea, so also the destruction of this Babylon will be sudden, so that afterward no trace of her will be found. The absence of harpers, minstrels and the rest is an indication of this. And he gives the reason for this. [Babylon] deceived all nations with her sorcery and was the recipient of the blood of prophets and the other saints. It is possible that this passage depicts the impious Babylon among the Persians, for at various times until now she has received the blood of many saints and continually rejoices in sorceries and deceptions. And this gives us an occasion for prayer, that she receive the rewards prophesied for arrogance against Christ and his servants.

COMMENTARY ON THE APOCALYPSE 18:21-24

Revelation 19:1-3

“Hallelujah” signifies divine praise, while “Amen” means “truly” or “let it be so.” This praise is common both from the angelic powers as well as from humankind, which is similar to the angels, and this praise is sent up to God three times on account of the tri-hypostatic deity of the Father and of the Son and of the Holy Spirit, one God. God has “avenged the blood of his servants from the hand” of Babylon and has benefited her inhabitants by accomplishing the cessation of sin through its punishment. The words that the “smoke from the city goes up forever and ever” show either the unforgettable nature of the punishment that has come upon the city, or that although she meted out punishments in part and to some extent, she will, nonetheless, be punished eternally in the coming age.

COMMENTARY ON THE APOCALYPSE 19:1-4

Revelation 19:4-5

The throne of God is the seraphim and the cherubim. Whether these be great or small in their accomplishments, all are urged to praise God according to their abilities. However, I think that also those who are small in age and children who are not yet grown shall be great when they sing to God who has done such great things.

COMMENTARY ON THE APOCALYPSE 19:5

Revelation 19:6

“The voice of a great multitude and of many waters and thunderpeals” signifies the piercing clarity of the hymn, for all the angelic and heavenly powers are without number, and some have interpreted these to be the waters above the heavens. With these [heavenly powers] the whole body of the righteous give glory to the Creator. Indeed, Christ rules as King. By nature he governs all those of whom he is the Creator, but he rules these also by virtue of his incarnation, either according to his free and purposeful fellowship [with them] or according to the authority which is proper to him as King and Judge.

COMMENTARY ON THE APOCALYPSE 19:6-7

Revelation 19:9

The marriage supper of Christ is the feast of those who are being saved and the joy that accompanies it. The blessed will come into these things when they enter into the eternal bridal chamber with the holy Bridegroom of their purified souls. For he who has promised this is faithful. Since there are many blessings in the coming age, which surpass every understanding, the participation in them is indicated through various terms. Sometimes they are called the “kingdom of heaven” on account of their glory and honor; sometimes they are called “paradise” on account of the everlasting banquet of good things; sometimes they are called the “bosom of Abraham” on account of the rest of those who repose there, or the “bridechamber” and “marriage” because of the endless joy and the perfect and inexpressible union of God with his servants. This union surpasses every carnal and bodily union as much as light is separated from darkness or a perfume from a foul odor.

COMMENTARY ON THE APOCALYPSE 19:7-9

Revelation 19:10

“Do not worship me as one who is foretelling the future,” the holy angel says. For the confession of Christ, that is, the testimony is the gift of the prophetic Spirit. And you should note also this. The prophecy [is given] for this reason, so that the testimony of Christ may be made strong and the faith be given witness by the saints. Therefore, do not pay homage to me, as fellow servant, but to him who possesses power over all things. From this passage we also learn of the humble disposition of the holy angels, for they do not claim for themselves divine glory as do the evil demons but ascribe this glory to the Lord. May it be that we “outdo one another” with a humble mind, thus fulfilling the saying of the Lord: “Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” And may we receive rest in the coming age, where “sorrow and pain and groaning have fled,” and where the dwelling is of all who rejoice and gaze upon the light of the face of Christ our God, to whom every song of praise, honor and worship be given, together with the Father and the l…

“Do not worship me as one who is foretelling the future,” the holy angel says. For the confession of Christ, that is, the testimony is the gift of the prophetic Spirit. And you should note also this. The prophecy [is given] for this reason, so that the testimony of Christ may be made strong and the faith be given witness by the saints. Therefore, do not pay homage to me, as fellow servant, but to him who possesses power over all things. From this passage we also learn of the humble disposition of the holy angels, for they do not claim for themselves divine glory as do the evil demons but ascribe this glory to the Lord. May it be that we “outdo one another” with a humble mind, thus fulfilling the saying of the Lord: “Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” And may we receive rest in the coming age, where “sorrow and pain and groaning have fled,” and where the dwelling is of all who rejoice and gaze upon the light of the face of Christ our God, to whom every song of praise, honor and worship be given, together with the Father and the life-giving Spirit forever and ever. Amen.

COMMENTARY ON THE APOCALYPSE 19:10

Revelation 19:12

That his name is unknown signifies the incomprehensibility of his essence. By virtue of his works he is known by many names, such as Good, Shepherd, Sun, Light, Life, Righteousness, Holiness, Redemption. Similarly, he is called by terms of negation, such as Incorruptible, Invisible, Immortal, Unchangeable. However, according to his essence he is without name and is unapproachable, being known by himself alone with the Father and the Spirit.

COMMENTARY ON THE APOCALYPSE 19:12

Revelation 19:12

The flames of fire come forth from his eyes, that is, from his all-seeing power. For those who are righteous, this fire does no harm but illumines and makes bright. However, for the sinners this fire burns but does not make bright. The multiple diadems symbolize either his kingdom, which is over all things in heaven and on earth—as many as there are ranks of angels and kingdoms upon the earth and assemblies among holy people—or they signify the victory against the sinners that was won for us by all of his acts of mercy, as a certain holy person said, “And you will gain victory when you are judged.”

COMMENTARY ON THE APOCALYPSE 19:11-12

Revelation 19:13

How is it that he who is without name and is unknown to all is here named “Word”? This is either to demonstrate his filial personhood and his impassible generation from the Father, just as our speech comes from our minds [impassibly], or his name suggests that he bears within himself the causes of all things, or that he is the interpreter of the wisdom and power of the Father.

COMMENTARY ON THE APOCALYPSE 19:13

Revelation 19:14

[The heavenly armies] signify the heavenly orders that are resplendent with the excellence of their nature, with the sublimity of their thoughts and with the brightness of their virtues and their intimate union with God.

COMMENTARY ON THE APOCALYPSE 19:14

Revelation 19:16

This name reveals the unity of the divine incarnation. For in this unity he who is God suffered in the flesh, and although man, he is King of kings and Lord of lords. Those who have ruled the passions and in cooperation with Christ have possessed the authority and power over sin shall also rule with him in the coming age.

COMMENTARY ON THE APOCALYPSE 19:16

Revelation 19:17-18

That will of God is to be regarded as foremost which is called both his “good pleasure” and the supper most desired by him, namely, that “people be saved and come to the knowledge of the truth” and that they turn and live. But second, it is his will that those who have trusted in themselves suffer punishment. Therefore, Christ said that his food was the will of the Father. In this passage he calls this the “supper of God,” since each of those who are present desired through their works either the supper of the kingdom or the supper of torment. Through the eating of flesh it indicates the destruction of everything fleshly and the end of kings and rulers on the earth. It mentions horses, not because they will rise again, but through them it signifies either the excessive desire for women or those who have submitted to evil, or perhaps both. In the riders it symbolizes those who are especially wicked. A little further on it further clarifies, saying, “both free and slave, both great and small.” By the free and great it refers to those who sinned freely and willingly, and by the slave an…

That will of God is to be regarded as foremost which is called both his “good pleasure” and the supper most desired by him, namely, that “people be saved and come to the knowledge of the truth” and that they turn and live. But second, it is his will that those who have trusted in themselves suffer punishment. Therefore, Christ said that his food was the will of the Father. In this passage he calls this the “supper of God,” since each of those who are present desired through their works either the supper of the kingdom or the supper of torment. Through the eating of flesh it indicates the destruction of everything fleshly and the end of kings and rulers on the earth. It mentions horses, not because they will rise again, but through them it signifies either the excessive desire for women or those who have submitted to evil, or perhaps both. In the riders it symbolizes those who are especially wicked. A little further on it further clarifies, saying, “both free and slave, both great and small.” By the free and great it refers to those who sinned freely and willingly, and by the slave and small it indicates those who transgressed in a lesser manner, either because of their intent or because of their age or because of weakness.

COMMENTARY ON THE APOCALYPSE 19:17-18