Revelation, Session Five Christ the Savior, Anderson SC Fr. Anthony Perkins

Sources:

The translation of the Apocalypse is from the Orthodox Study Bible.
Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).

Review – from the Orthodox Study Bible

Introduction and Blessing

1:1. The Revelation of Jesus Christ, which God gave Him to show His servants – things which must shortly take place. And He sent and signified it by His angel to His servant John.

2. Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw. [speaking of the Gospel of St. John]

3. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.

Greeting to the Seven Churches

4. John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,

5. and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood,

6. and has made us kings and priests to His God and Father, to Him be glory and dominion forever. Amen. (OSB)

7. Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.

8. “I am the Alpha and the Omega, the Beginning and the End, says the Lord (God), who is and who was and who is to come, the Almighty.”

10. I was in the Spirit on the Lord’s Day and I heard behind me a loud voice, as of a trumpet,

11. saying, “I am the Alpha and the Omega, the First and the Last.” And, “What you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.

12-13. Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.

New Material – from the Orthodox Study Bible

14-20. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. Write the things which you have seen, and the things which are, and the things which will take place after this. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.

1:14. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire

OSB. Further, Christ is here described as God, His hair (v. 14) being that of Daniel’s vision of God as the “Ancient of Days” (7:9; see also 1En 46:1). His eyes signify knowledge; His feet (v. 15), permanence and stability; His voice, authority or teaching; His right hand (v. 16), power; His two-edged sword, complete discernment. This imagery continues throughout Revelation to affirm the preexistence and eternal divinity of the Son of Man (see also Jn 1:1–18). Thus, in Christ man (v. 14) and God (vv. 15, 16) are united.
St. Bede. 14. white. The antiquity and eternity of majesty are represented by whiteness on the head, to which all the chief ones adhere, as hairs, who, because of the sheep which are to be on the right hand are white, like wool, and because of the innumerable multitude of the white-robed and the elect, who come forth from heaven, are glistering like snow. eyes. The eyes of the Lord are preachers, who, with spiritual fire, bring light to the faithful, and to the unbelieving a consuming flame.
Andrew of Caesarea. 1:14. His head and his hair were white as white wool, as snow, and his eyes as a flame of fire.

For even though he is recent amidst us, nonetheless he is ancient; rather, he is before time. His white hair is a symbol of this. And his eyes are as a flame of fire, on the one hand, illuminating those who are holy and, on the other hand, burning the sacrilegious.

1:15. His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters;

OSB. 1:15 Dan 2:31–44 indicates this mysterious metal foundation not only provides stability but has the ability to forcibly crush all opposition as well. These images are contrasted with the feet of clay found in Dan 2:33, 43: the kingdoms of this world are not permanent, nor ultimately triumphant.
St. Andrew of Caesarea.

1:15a. And his feet were like glowing brass, red-hot as in a furnace. [21]

The divine Gregory also understood that the feet meant the divine condescension through the flesh. For his feet by treading on the divinity achieved our salvation. The feet are also the foundations of the Church, like glowing brass, which physicians say is a sweet-smelling incense, which they call masculine incense. Or otherwise: On the one hand, meaning the human nature by the glowing brass, and on the other hand the divine nature by the incense, through both of which is also shown the sweetness of the faith and the unconfused union . Or the fine brass signifies the beautiful melody of the gospel proclamation, and the incense is the return of the nations by which the bride is summoned. And the feet of Christ are also the apostles, who have been tested by fire in the furnace of trials in imitation of their Teacher.

1:15b. And his voice like the sound of many waters.

Naturally. His voice is in common with that of the Spirit, from which “rivers of living water flowed from the belly” of the faithful, and it made a penetrating sound over all the earth.

St. Bede.

15. feet. By the “fiery feet” he means the Church of the last time, which is to be searched and proved by severe afflictions. For orichalcum is brass, which, by much fire and various ingredients, is brought to the colour of gold. Another translation, which renders it, “like orichalcum of Lebanon,” signifies that in Judæa, of which Lebanon is a mountain, the Church will be persecuted, and especially at the last. The temple also frequently received the name of Lebanon, as there is said to ito, “Open, O Lebanon, thy gates, and let the fire devour thy cedars.” voice. The voice of confession, and preaching, and praise does not resound in Judæa alone, but among many peoples.

1:16. He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.

OSB: 1:16 The Lord holds the stars that represent the seven churches (1:20), and hence, the Church. For Christ is Lord of the Church. In His just judgment, the sword He wields is the Word of God, which cuts effortlessly to the very marrow and heart of humanity (see 2:16; 18:15; Is 11:4; 49:2; WSol 18:15; Eph 6:17; 2Th 2:9; Heb 4:12). The brilliance of His face recalls the Uncreated Light John saw radiating from the Savior at the Transfiguration on Mount Tabor.
Andrew of Caesarea.

1:16. And he had in his right hand seven stars, and coming out from his mouth was a sharp, double-edged sword, and his appearance as the sun shines in its power. [22]

Further down he says that the seven stars are the seven angels of the churches. The sharp, double-edged sword means his decision against the wicked, “sharper than any two-edged sword,” or the sword of the Spirit circumcising our inner man.38 Like the sun his face shines, not in a splendor to the senses, but to the intellect. For he is the “sun of righteousness,” shining with his own power and authority, not like the sensory sun, which as a created object by God-given power and divine command.

St. Bede.

16. right hand. In the right hand of Christ is the spiritual Church. “On Thy right hand,” he says, “stood the queen in a vesture of gold.” And as it stands on His right hand, He saithq, “Come, ye blessed of My Father, receive the kingdom.” mouth. He, the Judge of all things visible and invisible, “after He has killed, has power to cast into hell fire.” countenance. Such as the Lord appeared on the Mount, will He appear after the judgment to all the saints, for at the judgment the ungodly will behold Him Whom they pierced. But all this appearance of the Son of Man belongs also to the Church, for He Himself was made the Christ in the same nature with it, and He gives to it a sacerdotal dignity and a judicial power, and to “shine as the sun in the kingdom of His Father.”

1:17-18. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen.

OSB. 1:17, 18 Mortal humanity cannot bear the revelation of divine glory, a frequent biblical theme (see Ex 19:21; 33:20; Is 6:5). Just as he fell prostrate at Mount Tabor (Mt 17:6), so also does John here, in the presence of the glorified Savior (see Ezk 1:27; Dan 10:7–9; see also 1En 14:24). Do not be afraid is a revelatory formula from the OT. As a signal for the theophany, it was carried over into the NT (see the Annunciation, Lk 1:30; Jesus walking upon the water, Mt 14:27—“Fear not, I AM”; the Transfiguration, Mt 17:7). In the OT God was called “the first and the last” (Is 44:6; 48:12), and so, too, is the Messiah. Some early heresies (e.g. Docetism) held that Jesus only seemed to die. But the Lord Himself testified, I … was dead, affirming the authenticity of His death; alive forevermore, His Resurrection—the power of which effects His lordship over death and its realm. The Orthodox icon of the resurrected Christ depicts Him with these keys (v. 18) in hand, standing triumphantly on the open gates of Hades.
Fr. John Farley. Like those receiving such theophanic appearances in Old Testament days (e.g. Ezek. 1:28; Dan. 8:17), John fell at His feet as if dead. Even though he had leaned in familiarity upon His breast at the Last Supper (John 13:23), yet such is the power of the Lord in His heavenly exaltation that even the beloved disciple is overwhelmed. The Lord restores him in preparation to write the things he has seen and will see.

He tells John, “Do not be afraid,” and in this He tells all of John’s churches not to fear. They need not fear death, martyrdom, or anything in all the world. Why? Because Christ has overcome the world, trampling down death by death. He became dead, but now He is alive to ages of ages. As such, He is the first and the last, sovereign over all (compare God as the Alpha and Omega in 1:8) and the Living One, the source of all life. He had authority over death and Hades by His Resurrection. Death cannot now separate us from Him, for He is Lord of both the living and the dead.

St. Andrew of Caesarea. Christ revived the Apostle himself who had suffered through the weakness of human nature like Joshua son of Nun and Daniel, by saying to him, “Do not fear, for I have not come near to kill you, since I am beginningless and endless, having become dead for your sakes.” 1:18b. And I have the keys of Hades and of death. [23]

Instead , he has authority over bodily and spiritual death.

St. Bede. 17.

I fell. As a man, he trembles at the spiritual vision, but his human fear is banished by the clemency of the Lord.

the first. He is the first, because “by Him were all things made;” the last, because in Him are all things restoredu.

18. keys. Not only, He saith, have I conquered death by resurrection, but I have dominion also over death itself. And this He also bestowed upon the Church by breathing upon it the Holy Spirit, saying, “Whose sins ye remit, they are remitted unto them,” and the rest.

1:19. And I have the keys of Hades and of Death. Write the things which you have seen, and the things which are, and the things which will take place after this.

OSB. John’s visions have to do with both the present (things which are) and the future.
Fr. John Finlay. Then Christ gives John a command: he is to write the things which he has seen, and the things which are, and the things which are about to happen after these things and send them to the main churches under his care in Asia. (From these seven main locations, they could be sent out to other smaller church communities as well.) This gives a basic outline of the Book of Revelation as a whole: it relates what John has seen (the vision of Christ in ch. 1), the things which are (the present state of the churches, described in chs. 2–3), and the things which are about to happen in the future (the prophecies of chs. 4–22).
St. Andrew of Caesarea. [nothing]
St. Bede. Reveal to all the things which thou alone hast seen, that is, the various labours of the Church, and that the evil are to be mingled in it with the good unto the end of the world.

1:20. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.

OSB. The angels of the seven churches have been variously interpreted as being (1) the guardian angels of the church communities; (2) the pastoral leadership of these local churches; (3) a personification of the prevailing spirit of the given congregations; or (4) simply the messengers responsible for delivering the letters. The term “angel” (heavenly or earthly messenger) is used over 60 times in Revelation.
Fr. John Farley. The introduction concludes with an explanation of the meaning of the seven stars in His hand and the seven lampstands among which He stands. The seven lampstands are the seven churches of Asia, and the seven stars are the angels of the seven churches. This is a reference to what may be termed the individual corporate personality of each church community. Each local church is thus portrayed as having an angel, even as each person has his guardian angel. Just as a person’s guardian angel resembles that person (see those who reacted to the announcement that Peter was standing unexpectedly at the door by suggesting that it was not Peter but his angel; Acts 12:15), so the church’s angel sums up and embodies the local church. The angel of the church is an image of the strengths and weaknesses of each church. In writing to the angel of the church of Ephesus, the Lord actually speaks to the church of Ephesus in its corporate aspect. We see this today as well, in that church communities have corporate characteristics—some are loving, some judgmental, some zealous, some lax. The reference to each church’s “angel” is a way of addressing each community as a community, using the language of the apocalyptic.
St. Andrew of Caesarea. Since Christ is the “true light,” because of this, those abundant in his light are lamps as they shine in the night of this present life. Naturally, the churches are called lampstands, because, as the luminaries, they “have the word of life” according to the Apostle. The lamps and lampstands are gold because of the honor and purity of the faith in them. An angel has stood guard for each of these, just as the Lord says,44 and Gregory the Theologian had understood the present chapter: he figuratively called them “stars” because of the brightness and clarity of their nature.
St. Bede. stars. That is, the rulers of the Church. For the priest, as Malachi says, is “the angel of the Lord of hosts.”

Malachi 2:7. “for the lips of a priest should keep knowledge, and people should seek the law from his mouth, for he is the messenger (malakh/angel) of the Lord Almighty.”

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