Revelation 1:16

Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as "a doubly sharp, two-edged one." This may be understood to be the Divine Word, who is doubly edged with the two testaments of the law and the gospel-sharpened with wisdom, hostile to the devil, arming us against the spiritual enemies of all wickedness and concupiscence, and cutting us off from the dearest objects for the sake of God's holy name.

Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.

"And in His face was brightness as the sun." That which He called brightness was the appearance of that in which He spoke to men face to face. But the glory of the sun is less than the glory of the Lord. Doubtless on account of its rising and setting, and rising again, that He was born and suffered and rose again, therefore the Scripture gave this similitude, likening His face to the glory of the sun...

"And out of His mouth was issuing a sharp two-edged sword." By the twice-sharpened sword going forth out of His mouth is shown, that it is He Himself who has both now declared the word of the Gospel, and previously by Moses declared the knowledge of the law to the whole world. But because from the same word, as well of the New as of the Old Testament, He will assert Himself upon the whole human race, therefore He is spoken of as two-edged. For the sword arms the soldier, the sword slays the enemy, the sword punishes the deserter. And that He might show to the apostles that He was announcing judgment, He says: "I came not to send peace, but a sword." And after He had completed His parables, He says to them: "Have ye understood all these things? And they said, We have. And He added, Therefore is every scribe instructed in the kingdom of God like unto a man that is a father of a family, bringing forth from his treasure things new and old," -the new, the evangelical words of the apostles; the old, the precepts of the law and the prophets: and He testified that these proceeded out of His mouth. Moreover, He also says to Peter: "Go thou to the sea, and cast a hook, and take up the fish that shall first come up; and having opened its mouth, thou shalt find a stater (that is, two denarii), and thou shalt give it for me and for thee." And similarly David says by the Spirit: "God spake once, twice I have heard the same." Because God once decreed from the beginning what shall be even to the end. Finally, as He Himself is the Judge appointed by the Father. on account of His assumption of humanity, wishing to show that men shall be judged by the word that He had declared, He says: "Think ye that I will judge you at the last day? Nay, but the word," says He, "which I have spoken unto you, that shall judge you in the last day." And Paul, speaking of Antichrist to the Thessalonians, says: "Whom the Lord Jesus will slay by the breath of His mouth." And Isaiah says: "By the breath of His lips He shall slay the wicked." This, therefore, is the two-edged sword issuing out of His mouth...

"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.

“Let two-edged swords be in their hands.” They who sing for joy upon their couches—this means the saints surely, perfect men—what else do they have? “Let two-edged swords be in their hands.” “Two-edged swords”—the swords of the saints are two-edged. We read in the Apocalypse of John—which, by the way, is read in the churches and is accepted, for it is not held among the Apocrypha but is included in the canonical writings—as I was saying, it is written there of the Lord Savior: “Out of his mouth came forth a sharp two-edged sword.” Mark well that these saints receive from the mouth of God the two-edged swords that they hold in their hands. The Lord, therefore, gives the sword from his mouth to his disciples. It is a two-edged sword, namely, the word of his teachings. It is a two-edged sword, historically and allegorically, the letter and the spirit. It is a two-edged sword that slays adversaries and at the same time defends his faithful. “A two-edged sword”—the sword has two heads. It speaks of the present and future world. Here below, it strikes down adversaries; above, it opens the kingdom of heaven.

Hold most firmly and never doubt that the same Holy Spirit, who is the one Spirit of the Father and the Son, proceeds from the Father and the Son. For the Son says, “When the Spirit of Truth comes, who has proceeded from the Father,” where he taught that the Spirit is his, because he is the Truth. That the Holy Spirit proceeds from the Son, the prophetic and apostolic teaching shows us. So Isaiah says concerning the Son: “He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.” Concerning him the apostle also says, “Whom the Lord Jesus will kill with the breath of his mouth.” The one Son of God himself, showing who the Spirit of his mouth is, after his resurrection, breathing on his disciples, says, “receive the Holy Spirit.” “From the mouth,” indeed, of the Lord Jesus himself, says John in the Apocalypse, “a sharp two-edged word came forth.” The very Spirit of his mouth is the sword itself which comes forth from his mouth.

"The seven lampstands," as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them "lampstands" because they bear the light of the glory of Christ. For he does not call them lamps, but "lampstands." This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: "Become like stars in the world, holding forth the word of life," (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as "lampstands." For it has been said concerning Christ, "you wonderfully illuminate from eternal mountains," (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; "send forth your light and your truth" (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, others as lamps.

John says that the "lampstands" are "golden" because it is honorable and surpassing to receive the divine radiance.

And he says that "in the midst of the seven lampstands, one like a son of man"; for if the Lord Himself promises to dwell and walk among the souls that received Him, how would He not be "seen in the midst of the lampstands"?

He says that the "Son of Man," Christ, who humbled himself for us "taking the form of a servant," (Philip. 2:7) became the fruit of the womb according to the divine melody (Ps. 126:3); the womb of the undefiled and ever-virgin Mary; for since Mary is a human and our sister, it is fitting that the one born from her without seed, according to the flesh the Word of God, is called the "Son of Man."

And he has spoken carefully without saying "the son of man", but "like a son of man," and also God and Lord of all, Emmanuel; and the vision shows his varied form, outlining the shape from his works and powers.

And first, he puts on a priestly garment; for the long "robe" and the "belt" are priestly garments; for it is said to him from God and the Father: "You are a priest forever according to the order of Melchizedek." (Heb. 5:6; Ps. 109:4) But the apostle also calls Christ "a high priest and apostle of our confession," (Heb. 3:1) as one who performs priestly service and brings to himself and to the Father and the Spirit our confession of faith.

And he puts on "a golden belt," having a belt with decorated attire [φάρους], as prescribed by the law for priests. For it was necessary for the difference between slaves and master to be shown, between the shadowy law and the truth in the New Covenant.

"His head and his hair were white like wool, as white as snow." For the mystery according to Christ is new in its appearance, but indeed eternal in its good pleasure. For the divine apostle wrote concerning him the mystery hidden from the ages and from the generations, which now has been revealed to his saints, to whom he willed. Therefore, the ancient aspect of the mystery, as far as it reached into divine favor, reveals the gray of the head intermingled with "wool" and "snow."

"and his eyes were like a flame." It is shown since Christ is also light, and He calls Himself this, saying "I am the light and the truth," (Jn. 8:12; 14:6) or He reveals the fearful things and the threat against the seven churches to which the things of the Revelation are sent, as those who are not following His laws perfectly. And He says,

"his feet were like gleaming bronze." They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the "gleaming bronze" is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα].

But this one is fragrant when it is burning; for the burning "furnace" is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the "feet," which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, "I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ." (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that "the scent of your perfumes is more delightful than all spices" and that "your name is like a poured-out perfume." (Song 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, "I am the flower of the field, the lily of the valleys." (Song 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: "that we are the fragrance of Christ?" (2 Cor. 2:15) And again: "and the aroma of the knowledge of Him is revealed to us." (2 Cor. 2:14)

"and his voice was like the sound of many waters," John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.

"and he had seven stars in his right hand," he said. He himself interprets these stars as the angels of the seven churches, as the divine Gregory said in the presence of the bishops, addressing the ruling angels; "for I believe that each church is guarded by a different angel, as John teaches in the Revelation." I believe that the "stars" are called the holy angels because of the abundant illumination of Christ within them; and they "are in His right hand." For they are deemed worthy of the most honorable position before God, and as if they rest in the hand of God.

"and out of his mouth went a sharp two-edged sword." Therefore, the divine David says to the Lord, "Fix your sword upon your thigh, O mighty one." (Ps. 44:4) For at that time, the evangelical laws commanded us to observe them strictly, for violating them was deadly; therefore, the place of the thigh where the sword was placed indicated a delay in punishment, for it was not yet fully prepared for slaughter. Now from "his mouth" comes forth the "sword," signifying the riddle [αἰνίγματος] that those who are disobedient to the evangelical commandments face the danger of being cut in two by the sword of the soul. This is what the Lord declares in the Gospels, making this clear; and the apostle said: "for the word of God is living and active, and sharper than any two-edged sword" (Heb.4:12) against those who disobey, clearly indicating the threat it raises. Therefore, this sharpness is also attributed to John; it is the same as the sharp style found in the writings of Paul.

"and his face was like the sun shining in its power," John said. Well said, "like the sun"; for the Lord is "the sun of righteousness," according to the prophet Malachi. (Mal. 4:2) But so that you do not think the illumination of Christ's "face," which enlightens every person coming into the world (Jn. 1:9), is a physical body that is transparent and visibly shining, he attributed it to his power, as if to say: the light of Christ is intelligible, operating by power (Col. 1:29), not a bodily appearance, but one that enlightens the eyes of the soul.

And his face was as the sun shining in its strength. As he appeared to the disciples on the mountain, so will the Lord appear to all the saints after the judgment. For the impious will see in the judgment him whom they pierced (John XIX). However, this entire appearance of the Son of Man also applies to the Church, with whom Christ has become one in nature, granting it the honor of priestly and judicial power, and that it may shine like the sun in the kingdom of his Father (Matt. XIII).

And he had in his right hand seven stars. In the right hand of Christ is the spiritual Church. "The queen stood at your right hand in gilded clothing" (Psalm XLIV). To whom standing on His right, He says: "Come, blessed of my Father, inherit the kingdom" (Matt. XXV).

And out of his mouth went a sharp two-edged sword. Who judging visible and invisible things, after He has slain, has the power to cast into the hell of fire.

And he had in his right hand seven stars. By the seven stars, as the same angel explains below, angels are meant; not however those spirits of the heavenly fatherland, in whom nothing reprehensible can be found, but preachers of the Church, about whom it is said, The angels of peace shall weep bitterly. [Is. 33:7] It is right for these to be represented by stars and angels, because they both shine in the night of this world by the cleanness of their lives, and prove to be angels of truth by announcing heavenly things to their listeners. Because they are seven not truly in number, but in the signification of totality, this species includes all the preachers of the Church. Whence in signification there are no longer seven angels, but one, that is the perfected order of preachers, just as the seven candlesticks represent not only the churches of Asia, but the universal Church; and if we pay subtle attention, we also find the candlesticks in these seven stars, that is, the universal Church in the holy preachers. Whence, when the Lord speaks to one angel, he says in the end: Let him hear what the Spirit saith to the churches. [Rev. 2:7, 11, 17, 29; 3:6, 13, 22] The right hand in this passage should be understood to mean the utmost blessedness, which now is there in hope, and will then be there in fact; whence this saying of Isaiah: The right hand of my just one will uphold thee. [Variant of Is. 41:10] Then, when we hear that the Church is held in the right hand, from the whole we must understand a part, which must be placed on the right hand in the future. And from his mouth came out a sharp two-edged sword. What is symbolized by the sword but the preaching of the Old and of the New Testament? As in this saying of Paul's: and the sword of the Spirit, which is the word of God. [Eph. 6:17] It is right for it to be called two-edged, because it cuts off faults committed in deed on one side, and forbidden thoughts on the other; or because it informs imperfect people on the outside according to the literal meaning, and instructs perfect people on the inside according to the mystical meaning. And his face was as the sun shineth in his power. By the face shining as the sun, we may understand the elect, as in The just shall shine as the sun. [Matt. 13:43] If we wish to understand the sun mentioned in this sentence to mean the visible sun, we should know that it will then be of a greater brightness than it now is, and the glory of the saints will then be greater, as Isaiah attests, who says, The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days: in the day when the Lord shall bind up the wound of his people; [Is. 30:26] whence in this passage it is added in his power. Alternatively: what is symbolized by the face of the angel but the Redeemer's manifest incarnation, which had, as it were, a rising in being born, a setting in dying, and again a rising in being resurrected? And since his resurrection had already become well-known throughout the world, it is as if the sun had gone up to the hours around midday when John was seeing these things, and this is why he said, with those words added, as the sun shineth in his power.