TRV
Oecumenius
Medieval · AD 800–1500 · 987 passages across 19 books
Commentary
Philemon 1:8-9
Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
"Paul". And this alone is sufficient to persuade,
"the aged, but now also a prisoner of Jesus Christ". Do you see the motives for persuading?
"the aged, but now also a prisoner of Jesus Christ". Do you see the motives for persuading?
Philemon 1:10
I beseech thee for my son Onesimus, whom I have begotten in my bonds:
Paul mentions Philemon first, praising the servant as a beloved child, because he says he also baptized him. For this is the one, "I have begotten while in my chains." Therefore, having calmed his anger through these things, he thus gives the name "Onesimus", he says.
Philemon 1:11
Which in time past was to thee unprofitable, but now profitable to thee and to me:
"formerly useless to you". For he knows that the acknowledged sin is to extinguish the master's anger.
"but now indeed useful both to you and to me". If such faithfulness is useful to Paul, who demands so much, it is clearly also useful to Philemon.
"but now indeed useful both to you and to me". If such faithfulness is useful to Paul, who demands so much, it is clearly also useful to Philemon.
Philemon 1:12
Whom I have sent again: thou therefore receive him, that is, mine own bowels:
"whom I have sent back". To hand Onesimus over to the master, rather extinguished his anger.
"to receive him as my very heart". What do I mean by "receive him"? Receiving this one, you will receive my own very "heart". Thus he says, I love him as one calls him his own "heart". And "receive" means to accept with love.
"to receive him as my very heart". What do I mean by "receive him"? Receiving this one, you will receive my own very "heart". Thus he says, I love him as one calls him his own "heart". And "receive" means to accept with love.
Philemon 1:13
Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
"so that he might serve me in the chains of the gospel on your behalf". Do you see that Paul has brought the master to the very place, little by little? For he says that "he serves me on your behalf". Here he shows that he wishes what is more advantageous for the master. For if you say that you ought to serve, and he does this instead of you, the benefit is yours.
"in the chains of the gospel". In chains for the sake of the Gospel.
"in the chains of the gospel". In chains for the sake of the Gospel.
Philemon 1:14
But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
"without your consent". This was especially humiliating for him, that he did not do something so necessary for him without your consent.
"so that your good deed would not be forced but voluntary". Paul did not say, "By force," but, "would not be forced;" as if he had said, "I knew that even against your will, forcing Onesimus on you, I would not cause you pain. But so that it may not seem to be done by force, I was not willing," he says.
"so that your good deed would not be forced but voluntary". Paul did not say, "By force," but, "would not be forced;" as if he had said, "I knew that even against your will, forcing Onesimus on you, I would not cause you pain. But so that it may not seem to be done by force, I was not willing," he says.
Philemon 1:15-16
For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
Since Onesimus has changed his mind from being a wicked one, he himself turns it to the doubtful, as if he said: For perhaps he fled for reasons of caution.
"for this reason he was separated". With a euphemistic name, Paul called it separation, so that the memory of the separation would not provoke the master. Then he also limits the time, calming the anger, or he speaks in terms of a season of the year.
"so that you might have him back forever", you have, that is, you receive.
"But more than a slave". Do you see that escaping brought many benefits? For instead of an hour of escape, you have an eternal one. (For the escape is but one hour compared to eternity.) And instead of a worthless slave, you have received "a beloved brother".
"how much more to you". If to me, much more to you, even in worldly services. For this is "in the flesh." And in spiritual matters. For this is "in the Lord."
"for this reason he was separated". With a euphemistic name, Paul called it separation, so that the memory of the separation would not provoke the master. Then he also limits the time, calming the anger, or he speaks in terms of a season of the year.
"so that you might have him back forever", you have, that is, you receive.
"But more than a slave". Do you see that escaping brought many benefits? For instead of an hour of escape, you have an eternal one. (For the escape is but one hour compared to eternity.) And instead of a worthless slave, you have received "a beloved brother".
"how much more to you". If to me, much more to you, even in worldly services. For this is "in the flesh." And in spiritual matters. For this is "in the Lord."
Philemon 1:17
If thou count me therefore a partner, receive him as myself.
"So if you consider me a partner". That is, if you think and wish the same things as I do.
"welcome him as you would me". Wow, how great is the magnitude of those words!
"welcome him as you would me". Wow, how great is the magnitude of those words!
Philemon 1:18-19
If he hath wronged thee, or oweth thee ought, put that on mine account;
"And if he has wronged you". Paul did not say, "He stole," but the verb is cut short. He says he "wronged" "or owes".
"charge that to me". For it was likely that they themselves had consumed together the things that had been stolen, and Paul says, "charge this to me," that is, charge these things as a debt to me, let the obligation be held against me.
"I, Paul, write". He wrote with spiritual grace, as if he said, But for safe keeping, that I will repay the debt, I have made the letters with my own hand.
"to avoid saying to you that you owe me your own self as well". So that Paul may not seem to insult him by not daring to appeal to him openly on behalf of the runaway slave (for this would show Philemon to be somewhat harsh), it shows that Paul is also very confident in Philemon. For he says not only your own things, but also yourself you owe to me.
"charge that to me". For it was likely that they themselves had consumed together the things that had been stolen, and Paul says, "charge this to me," that is, charge these things as a debt to me, let the obligation be held against me.
"I, Paul, write". He wrote with spiritual grace, as if he said, But for safe keeping, that I will repay the debt, I have made the letters with my own hand.
"to avoid saying to you that you owe me your own self as well". So that Paul may not seem to insult him by not daring to appeal to him openly on behalf of the runaway slave (for this would show Philemon to be somewhat harsh), it shows that Paul is also very confident in Philemon. For he says not only your own things, but also yourself you owe to me.
Philemon 1:20
Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
"Yes, brother". Again, from what is pleasing it advances to what is serious. "Yes," he said, "brother." What? Accept it yourself. I will take advantage from you in things that are according to Christ.
"May I enjoy". That is, I delight in your excellent works in the Lord. May I see you growing rich in all spiritual blessings.
"refresh my heart". Paul says, Refresh my love for you for the sake of Christ.
"May I enjoy". That is, I delight in your excellent works in the Lord. May I see you growing rich in all spiritual blessings.
"refresh my heart". Paul says, Refresh my love for you for the sake of Christ.
Philemon 1:21
Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.
"confident". Paul said, "You do this not for me, but for Christ."
"confident in your obedience". I did not write to you as one commanding or stubbornly dealing with you, but having confidence "in your obedience". Whom would these things not soften, even if he were made of iron?
"knowing that you will also do more than I say". Paul said this, persuading Philemon in every way to accept Onesimus, if not for any other reason, then at least so as not to destroy his own reputation if he had any with the Apostle.
"confident in your obedience". I did not write to you as one commanding or stubbornly dealing with you, but having confidence "in your obedience". Whom would these things not soften, even if he were made of iron?
"knowing that you will also do more than I say". Paul said this, persuading Philemon in every way to accept Onesimus, if not for any other reason, then at least so as not to destroy his own reputation if he had any with the Apostle.
Philemon 1:22
But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
"prepare a lodging for me". Paul says that he did not write only because of Onesimus (for Philemon would have said, if not for himself, that I was not worthy of even a word), but also for this reason, he says, that you might "prepare a lodging for me". And Philemon was even afraid that if he did not receive Onesimus, the Apostle would come and it would be known that he had been disobedient.
"for I hope that through your prayers". Great indeed is the power of prayers, and great also is the humility of Paul, because he was in need of those prayers.
"for I hope that through your prayers". Great indeed is the power of prayers, and great also is the humility of Paul, because he was in need of those prayers.
Philemon 1:23-25
There salute thee Epaphras, my fellowprisoner in Christ Jesus;
"Epaphras, my fellow prisoner". This man was sent from the Colossians to Paul, as it is clear that Philemon was from Colossae. He is called a fellow prisoner, indicating that he too was in great distress. Moreover, this also honors him; for Epaphras was indeed a fellow prisoner, whereas this one did not even show kindness to Onesimus, who was a prisoner for the Lord.
"Aristarchus, Demas". About this, Paul wrote to Timothy, "Demas abandoned me." (2 Tim. 4:10)
[PHOTIUS] They say that this Demas again turned away to Hellenism and became a priest of idols. [end of the Photius excerpt]
[OECUMENIUS] And if that was at first, now he has repented. But if later, after these things he became negligent. [end of the excerpt by Oecumenius]
"Luke". The last became first. For if in the second letter to Timothy he says, Luke is the only one with me. (2 Tim. 4:11) And he calls them "co-workers", showing that these also, he says, are encouraging you with me.
"Aristarchus, Demas". About this, Paul wrote to Timothy, "Demas abandoned me." (2 Tim. 4:10)
[PHOTIUS] They say that this Demas again turned away to Hellenism and became a priest of idols. [end of the Photius excerpt]
[OECUMENIUS] And if that was at first, now he has repented. But if later, after these things he became negligent. [end of the excerpt by Oecumenius]
"Luke". The last became first. For if in the second letter to Timothy he says, Luke is the only one with me. (2 Tim. 4:11) And he calls them "co-workers", showing that these also, he says, are encouraging you with me.
Revelation 1:1-2
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
In the opening words, it is fitting to point out that in all his writings, the divine John, having dwelt upon the God-inspired words of our Savior Jesus Christ, in the present work dwells rather on his human aspects, so that he might not only be recognized from the more divine qualities, but also from the human ones. For it is a sample of pure theology, just as to believe that the divine Word is from God and the Father, begotten before all ages and times, uncreated and consubstantial with the Father and the Spirit, and coexistent with the ages, and of all creation both spiritual and perceptible, according to what is said by the wisest Paul in the Epistle to the Colossians, that "in Him all things in heaven and on earth were created, the invisible and the visible, whether thrones, dominions, principalities, or authorities; all things were created through Him and for Him, and He is the head of the body and the church." (Co. 1:18) "Who is the beginning, the firstborn from the dead, so that He might be first in all things," (Co. 1:16,18) therefore we must believe in Him for the last thi…
In the opening words, it is fitting to point out that in all his writings, the divine John, having dwelt upon the God-inspired words of our Savior Jesus Christ, in the present work dwells rather on his human aspects, so that he might not only be recognized from the more divine qualities, but also from the human ones.
For it is a sample of pure theology, just as to believe that the divine Word is from God and the Father, begotten before all ages and times, uncreated and consubstantial with the Father and the Spirit, and coexistent with the ages, and of all creation both spiritual and perceptible, according to what is said by the wisest Paul in the Epistle to the Colossians, that "in Him all things in heaven and on earth were created, the invisible and the visible, whether thrones, dominions, principalities, or authorities; all things were created through Him and for Him, and He is the head of the body and the church." (Co. 1:18) "Who is the beginning, the firstborn from the dead, so that He might be first in all things," (Co. 1:16,18) therefore we must believe in Him for the last things and for our salvation.
And having become man, not by a change of divinity, but by the assumption of human flesh, endowed with a rational soul, so that Emmanuel is understood as united from two natures, both divinity and humanity, each fully possessing according to its own nature and proper quality and distinction, neither confused in the union into one, nor divided after the indescribable and invisible union. For both Nestorius and Eutyches are equally detestable; their positions are opposed and totally evil.
Therefore, in order that the teaching of our Savior might be precise and true to Him, having engaged in the other divine matters, as the Lord has said, here John employed words and thoughts suited to human beings; yet neither in those divine matters did he separate the divine from the human, nor here did he separate the human from the divine. Moreover, he used the writings to a greater or lesser extent.
From this point on, the revelation is given to him to speak; it is given from the Father to the Son, and it is given from the Son to us, his servants. Calling the saints the servants of Christ, He preserved for Him what is fitting for God. For whose servants would humans be, except for the Maker and Creator of humans? And who is the Creator of humans and all creation? No one except the only-begotten Word and Son of God. For he who is present as the author says in the Gospels, "all things were made through him." (Jn. 1:3)
What, then, does John wish to add what must soon take place? And yet, of the things that are to come, not yet accomplished, already a considerable amount of time has already passed since these things were spoken, more than five hundred years. That all ages are regarded as nothing in the eyes of the eternal and everlasting God; "for a thousand years," the prophet says, "are in Your sight, O Lord, as the day that has just passed, or as a watch in the night." (Ps. 89:4) Therefore, the swift passage of time is not measured by the completion of the years that have come to be, but rather by the power and eternity of God. For in truth, every extension of time, even if it is the greatest and longest, is considered small compared to the infinite.
Jesus Christ therefore made it known to me what must take place. Jesus did not appear Himself and speak, but through His angel He initiated me into the mysteries. You see the reverent love of this divine one, who confessed that it was revealed to him through an angel and that he did not hear it from the Lord's own mouth.
John says that he testifies to the word of God and to the testimony of Jesus Christ, even to all that he saw. In this form, he also used it in the Gospels, preserving for himself the credibility of his teaching. He said, "This is the one who testifies about these things," (Jn. 21:24) and having written these things; and we know that his testimony is true. And now he says he is a witness of the divine Word that was revealed to him. John speaks of the present Revelation and the testimony given by Christ; that is, through testimony, I am both a witness and an author.
For it is a sample of pure theology, just as to believe that the divine Word is from God and the Father, begotten before all ages and times, uncreated and consubstantial with the Father and the Spirit, and coexistent with the ages, and of all creation both spiritual and perceptible, according to what is said by the wisest Paul in the Epistle to the Colossians, that "in Him all things in heaven and on earth were created, the invisible and the visible, whether thrones, dominions, principalities, or authorities; all things were created through Him and for Him, and He is the head of the body and the church." (Co. 1:18) "Who is the beginning, the firstborn from the dead, so that He might be first in all things," (Co. 1:16,18) therefore we must believe in Him for the last things and for our salvation.
And having become man, not by a change of divinity, but by the assumption of human flesh, endowed with a rational soul, so that Emmanuel is understood as united from two natures, both divinity and humanity, each fully possessing according to its own nature and proper quality and distinction, neither confused in the union into one, nor divided after the indescribable and invisible union. For both Nestorius and Eutyches are equally detestable; their positions are opposed and totally evil.
Therefore, in order that the teaching of our Savior might be precise and true to Him, having engaged in the other divine matters, as the Lord has said, here John employed words and thoughts suited to human beings; yet neither in those divine matters did he separate the divine from the human, nor here did he separate the human from the divine. Moreover, he used the writings to a greater or lesser extent.
From this point on, the revelation is given to him to speak; it is given from the Father to the Son, and it is given from the Son to us, his servants. Calling the saints the servants of Christ, He preserved for Him what is fitting for God. For whose servants would humans be, except for the Maker and Creator of humans? And who is the Creator of humans and all creation? No one except the only-begotten Word and Son of God. For he who is present as the author says in the Gospels, "all things were made through him." (Jn. 1:3)
What, then, does John wish to add what must soon take place? And yet, of the things that are to come, not yet accomplished, already a considerable amount of time has already passed since these things were spoken, more than five hundred years. That all ages are regarded as nothing in the eyes of the eternal and everlasting God; "for a thousand years," the prophet says, "are in Your sight, O Lord, as the day that has just passed, or as a watch in the night." (Ps. 89:4) Therefore, the swift passage of time is not measured by the completion of the years that have come to be, but rather by the power and eternity of God. For in truth, every extension of time, even if it is the greatest and longest, is considered small compared to the infinite.
Jesus Christ therefore made it known to me what must take place. Jesus did not appear Himself and speak, but through His angel He initiated me into the mysteries. You see the reverent love of this divine one, who confessed that it was revealed to him through an angel and that he did not hear it from the Lord's own mouth.
John says that he testifies to the word of God and to the testimony of Jesus Christ, even to all that he saw. In this form, he also used it in the Gospels, preserving for himself the credibility of his teaching. He said, "This is the one who testifies about these things," (Jn. 21:24) and having written these things; and we know that his testimony is true. And now he says he is a witness of the divine Word that was revealed to him. John speaks of the present Revelation and the testimony given by Christ; that is, through testimony, I am both a witness and an author.
Revelation 1:3
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
He did not say only those who read are blessed, for many would be so blessed, since most read, but also those who hear and become obedient to the exhortations contained in it, and those who preserve and guard what is spoken as divine laws.
"for the time is near." For to everyone who keeps the commandments of God, the time of blessedness is near. It either means that, or "near," he says, is the period of the time of departure. The term "near" has been interpreted in previous contexts.
"for the time is near." For to everyone who keeps the commandments of God, the time of blessedness is near. It either means that, or "near," he says, is the period of the time of departure. The term "near" has been interpreted in previous contexts.
Revelation 1:4
· 2 passages
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
This is equivalent to saying, "Grace to you from God, the Father of all of you." For the Father names Himself, revealing Himself to the wisest Moses at the burning bush, saying, "I AM THE ONE WHO IS [ἐγώ εἰμι ὁ ὤν]." (Ex. 3:14) And indeed, concerning the Son, the divine evangelist present says, "In the beginning was the Word; and the Word was with God, and the Word was God." (Jn. 1:1) And again, in the first of the Catholic Epistles: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life." (1 Jn. 1:1)
"who is to come." This is the Holy Spirit. For the Spirit did not only come on the day of Pentecost, as recorded in the Acts (chapter 2), but He continually comes to receive souls worthy of Him.
"who is to come." This is the Holy Spirit. For the Spirit did not only come on the day of Pentecost, as recorded in the Acts (chapter 2), but He continually comes to receive souls worthy of Him.
The seven spirits are seven angels; not as equals or coeternal, associated with the Holy Trinity, but as genuine ministers and faithful servants. For the prophet says to God, "For all things are your servants." (Ps. 118:91) And among all, the angels are included. And again, he says concerning them: Bless the Lord, all his powers, his ministers doing his will. (Ps. 102:21) In this form, the apostle also corresponded with Timothy by writing the first Epistle; "I seriously charge you," Paul says, "before God and Jesus Christ and the elect angels." (1 Tim. 5:21)
But also in what is said "before His throne," He attested to them a domestic [οἰκετικὴν] and liturgical [λειτουργικὴν] order; however, not equality in rank.
But also in what is said "before His throne," He attested to them a domestic [οἰκετικὴν] and liturgical [λειτουργικὴν] order; however, not equality in rank.
Revelation 1:5
· 2 passages
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Having previously written about the incorporeal Word of God, and having spoken about Him as "He who was"; now John speaks about His incarnation, saying, "and from Jesus Christ," not dividing Him into two, but testifying both this and that about Him, that He is both the Word of the Father and that He was incarnate. Who is a "faithful witness"; for according to the apostle, he bore witness before Pontius Pilate to the good confession. (1 Tim. 6:13) which "He was," that he is God and Lord of all, even though he was incarnate. And such "witness" is indeed true; for he speaks the truth and is worthy of faith. "the firstborn of the dead." This also Paul bears witness to, saying that "He is the first fruits, the firstborn from the dead." (Col. 1:18) He is called "the firstborn from the dead" as the one who has superiority in the common resurrection, and who has initiated for us a new and living way, the resurrection from the dead, through the veil, that is, his flesh according to what is written. For all who rose from the dead before the Lord again fell under death; for that was not th…
Having previously written about the incorporeal Word of God, and having spoken about Him as "He who was"; now John speaks about His incarnation, saying,
"and from Jesus Christ," not dividing Him into two, but testifying both this and that about Him, that He is both the Word of the Father and that He was incarnate.
Who is a "faithful witness"; for according to the apostle, he bore witness before Pontius Pilate to the good confession. (1 Tim. 6:13)
which "He was," that he is God and Lord of all, even though he was incarnate.
And such "witness" is indeed true; for he speaks the truth and is worthy of faith.
"the firstborn of the dead." This also Paul bears witness to, saying that "He is the first fruits, the firstborn from the dead." (Col. 1:18) He is called "the firstborn from the dead" as the one who has superiority in the common resurrection, and who has initiated for us a new and living way, the resurrection from the dead, through the veil, that is, his flesh according to what is written. For all who rose from the dead before the Lord again fell under death; for that was not the true resurrection, but a temporary release from death. Therefore, none of them was called "firstborn from the dead." But the Lord is called this, as having become the beginning and cause of the true resurrection. And just as having become a kind of first fruits of the resurrection of mankind, having become like one who also went before, as if from a certain threshing floor, from death to life. For concerning the Lord alone, the divine Paul wrote in his Epistle to the Romans, saying: "knowing that Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For he who has died, has died once for sin; but he who lives, lives for God." (Rom. 6:9-10)
"and the ruler of the kings of the earth," Daniel also said this to the Babylonian: he says. "Until he says you will know that the Most High rules over the kingdom of heaven; and to whomsoever he will, he gives it." (Dan. 5:22) Therefore, Christ reigns over all those things in Heaven. But now John speaks concerning those on earth; and going forward, he shows Him also reigning over the holy orders in Heaven.
"and from Jesus Christ," not dividing Him into two, but testifying both this and that about Him, that He is both the Word of the Father and that He was incarnate.
Who is a "faithful witness"; for according to the apostle, he bore witness before Pontius Pilate to the good confession. (1 Tim. 6:13)
which "He was," that he is God and Lord of all, even though he was incarnate.
And such "witness" is indeed true; for he speaks the truth and is worthy of faith.
"the firstborn of the dead." This also Paul bears witness to, saying that "He is the first fruits, the firstborn from the dead." (Col. 1:18) He is called "the firstborn from the dead" as the one who has superiority in the common resurrection, and who has initiated for us a new and living way, the resurrection from the dead, through the veil, that is, his flesh according to what is written. For all who rose from the dead before the Lord again fell under death; for that was not the true resurrection, but a temporary release from death. Therefore, none of them was called "firstborn from the dead." But the Lord is called this, as having become the beginning and cause of the true resurrection. And just as having become a kind of first fruits of the resurrection of mankind, having become like one who also went before, as if from a certain threshing floor, from death to life. For concerning the Lord alone, the divine Paul wrote in his Epistle to the Romans, saying: "knowing that Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For he who has died, has died once for sin; but he who lives, lives for God." (Rom. 6:9-10)
"and the ruler of the kings of the earth," Daniel also said this to the Babylonian: he says. "Until he says you will know that the Most High rules over the kingdom of heaven; and to whomsoever he will, he gives it." (Dan. 5:22) Therefore, Christ reigns over all those things in Heaven. But now John speaks concerning those on earth; and going forward, he shows Him also reigning over the holy orders in Heaven.
The arrangement [σύνταξις] of the speech returns from the last to the first. He says to him, The glory and the power belong to the one who loved us; for how could he not have loved, "who gave himself as a ransom for the life of the world?" (1 Tim. 2:6) "and has washed us from our sins in His blood." For He Himself bore our handwritten record that was against us in the decrees; and He fastened it to the wood of His cross (Col. 2:14), stretching out our sins to His own death and freeing us by His blood from our offenses, "having subjected Himself to death, even death on a cross, (Philip. 2:8) to heal our disobedience. "and has made us a kingdom." And who says that in becoming "priests to His God and His prophets" there is benefit for us? For it was deemed fitting for men to obtain these things, securing for us the future kingdom and bestowing upon us an unfading glory even in the present time. For to "wash us from our sins in His own blood" is a greater and more marvelous gift, worthy of the divine grace. Moreover, that those who have offered nothing beforehand should become "priests…
The arrangement [σύνταξις] of the speech returns from the last to the first. He says to him, The glory and the power belong to the one who loved us; for how could he not have loved, "who gave himself as a ransom for the life of the world?" (1 Tim. 2:6)
"and has washed us from our sins in His blood." For He Himself bore our handwritten record that was against us in the decrees; and He fastened it to the wood of His cross (Col. 2:14), stretching out our sins to His own death and freeing us by His blood from our offenses, "having subjected Himself to death, even death on a cross, (Philip. 2:8) to heal our disobedience.
"and has made us a kingdom." And who says that in becoming "priests to His God and His prophets" there is benefit for us? For it was deemed fitting for men to obtain these things, securing for us the future kingdom and bestowing upon us an unfading glory even in the present time. For to "wash us from our sins in His own blood" is a greater and more marvelous gift, worthy of the divine grace. Moreover, that those who have offered nothing beforehand should become "priests of God and prophets" is a gift of such a kind.
"and has washed us from our sins in His blood." For He Himself bore our handwritten record that was against us in the decrees; and He fastened it to the wood of His cross (Col. 2:14), stretching out our sins to His own death and freeing us by His blood from our offenses, "having subjected Himself to death, even death on a cross, (Philip. 2:8) to heal our disobedience.
"and has made us a kingdom." And who says that in becoming "priests to His God and His prophets" there is benefit for us? For it was deemed fitting for men to obtain these things, securing for us the future kingdom and bestowing upon us an unfading glory even in the present time. For to "wash us from our sins in His own blood" is a greater and more marvelous gift, worthy of the divine grace. Moreover, that those who have offered nothing beforehand should become "priests of God and prophets" is a gift of such a kind.
Revelation 1:7
Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
His coming upon "the clouds of heaven," and the Lord Himself said concerning Himself in the Gospel according to Mark as follows: "And the powers in heaven will be shaken; and then they will see the Son of Man coming in the clouds with great power and glory." (Mark 13:25-26) For as I suppose it was written concerning His ascension into heaven on the day of the Ascension in the Acts, that a cloud received Him out of their sight, so He will come again with clouds. (Acts 1:9) I suppose, metaphorically, that the divine Scripture calls the holy angels "clouds" because of their lightness, their lofty nature, and their ability to walk on air [ἀεροβατές], as if it were saying that the Lord will come accompanied and attended by divine angels. For therefore the prophet also introduces Him, saying, "And he mounted upon the cherubim and flew; he flew upon the wings of the wind." (Ps. 17:11) And he says, "every eye shall see Him, even those who pierced Him." For He will not come in an obscure manner in his second glorious coming, nor secretly as before, when He lived among the world in the flesh…
His coming upon "the clouds of heaven," and the Lord Himself said concerning Himself in the Gospel according to Mark as follows: "And the powers in heaven will be shaken; and then they will see the Son of Man coming in the clouds with great power and glory." (Mark 13:25-26) For as I suppose it was written concerning His ascension into heaven on the day of the Ascension in the Acts, that a cloud received Him out of their sight, so He will come again with clouds. (Acts 1:9)
I suppose, metaphorically, that the divine Scripture calls the holy angels "clouds" because of their lightness, their lofty nature, and their ability to walk on air [ἀεροβατές], as if it were saying that the Lord will come accompanied and attended by divine angels. For therefore the prophet also introduces Him, saying, "And he mounted upon the cherubim and flew; he flew upon the wings of the wind." (Ps. 17:11)
And he says, "every eye shall see Him, even those who pierced Him." For He will not come in an obscure manner in his second glorious coming, nor secretly as before, when He lived among the world in the flesh; the prophet spoke of that coming, which is foreshadowed, saying: "He will descend like rain upon the mown grass, and like showers that water the earth." (Ps. 71:6) But openly and plainly, so as to be seen by every eye, even by the very sinful and wicked. Among these, those who have been led astray or turned away from him must be dealt with accordingly.
"and all the tribes of the earth shall mourn because of Him," it says, referring clearly to those who have remained in unbelief and have not chosen to bow their own necks to the yoke of their Savior. But you will understand that "because of Him," in his appearance and presence.
Then, to indicate what will certainly happen, he added "Yes, amen," meaning exactly that these things will occur with absolute certainty; for just as among the Greeks the word "yes" [ναὶ] signifies assent to what is to come, so too among the Hebrews "amen" [ἀμὴν] serves this purpose.
I suppose, metaphorically, that the divine Scripture calls the holy angels "clouds" because of their lightness, their lofty nature, and their ability to walk on air [ἀεροβατές], as if it were saying that the Lord will come accompanied and attended by divine angels. For therefore the prophet also introduces Him, saying, "And he mounted upon the cherubim and flew; he flew upon the wings of the wind." (Ps. 17:11)
And he says, "every eye shall see Him, even those who pierced Him." For He will not come in an obscure manner in his second glorious coming, nor secretly as before, when He lived among the world in the flesh; the prophet spoke of that coming, which is foreshadowed, saying: "He will descend like rain upon the mown grass, and like showers that water the earth." (Ps. 71:6) But openly and plainly, so as to be seen by every eye, even by the very sinful and wicked. Among these, those who have been led astray or turned away from him must be dealt with accordingly.
"and all the tribes of the earth shall mourn because of Him," it says, referring clearly to those who have remained in unbelief and have not chosen to bow their own necks to the yoke of their Savior. But you will understand that "because of Him," in his appearance and presence.
Then, to indicate what will certainly happen, he added "Yes, amen," meaning exactly that these things will occur with absolute certainty; for just as among the Greeks the word "yes" [ναὶ] signifies assent to what is to come, so too among the Hebrews "amen" [ἀμὴν] serves this purpose.