Alcuin of York (d. A.D. 804) Commentary on Revelation (the available text ends at Rev. 12:12)(source)
- At Revelation 1:4-5 Alcuin's Commentary has (source)
VERSES 4-5
John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,1 because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,2 that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.3 So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?4
Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,5 and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to
(1) 2 Kings 4:32 et seq.
(2) Is. 60:15.
(3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one.
(4) Job 38:22-23.
(5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».
be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,1 because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.2 It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.3 So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.4 Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.
Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.5 One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” 6 are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,7 but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,8
(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».
(2) John 1:1.
(3) Acts 1:11.
(4) John 20:22-23.
(5) Cf. 1 John 5:7.
(6) The word « martyr » comes from Greek, where it means « witness ».
(7) Col. 3:3.
(8) Acts 5:1 et seq.
and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?1 Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.2
Alcuin of York (d. A.D. 804) Questions and Answers on Revelation (source)
- At Revelation 1:4-5 Alcuin's Q/A has (source):
(1:4-5) QUESTION: What does it mean that John salutes only seven churches whereas the Master of truth says, Go ye into the whole world, and preach to every creature?6 ANSWER: Through these seven churches, he writes to the whole Church. Indeed totality is often represented by the number seven, because all this worldly time flies by in cycles of seven days. THERE FOLLOWS: Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits. ANSWER: He wishes the pious people grace and peace from God the eternal Father, the sevenfold Spirit, and Jesus Christ, who gave testimony to the Father in the human form he assumed. He names the Son in the third place as he is going to say more about him. He also names him last because he is the first and the last, and he has already named him together with the Father when he said that is to come. The first begotten of the dead, and the prince of the kings of the earth.
(1) Cf. 1.1 in the previous commentary, and note (3) on p.5.
(2) Luke 11:27-28.
(3) Rev. 22:17.
(4) There may be a mistranscription in the Latin and « love » may have been originally intended, as the Latin words look similar.
(5) Acts 1:1.
(6) Mark 16:15.
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Glossa Ordinaria (medieval - hard to date) (on Revelation) (only chapter 1 is transcribed in this online source):
- At Revelation 1:4, the GO has (source)(p. 7):
1:4 John to the seven churches which are in (a)Asia. (b)Grace to you and (c)peace from (d)him (e)that is, and (f)that was, and (g)that shall come, and from (h)the seven spirits which are (i)in the sight of his throne,
a. I.e. pride.*
b. I.e. remission of sins.
c. I.e. rest from vices.
d. I.e. Christ.
e. Sc. incorruptible according to his divinity.
f. Sc. once born eternally.
g. Such, even if he does not appear such now.*
h. I.e. the sevenfold Spirit, which is one in nature, but manifold in the distribution of graces.
i. Angels and holy men are thrones, in whom he now sits and judges, not to judge in the future; in whom God sits, illuminating them.
To the seven churches. God gave it to Christ, Christ to John, and John to the churches; principally to those to which he had been appointed as a master, and to the others through a simile.
Or by seven all the churches are meant, because seven signifies universality, or because they are illumined by a sevenfold spirit.
Ephesus was the metropolitan city or capital of all Asia, where John was exercising superintendence.
In Asia. Asia means pride. So the Church is now in the pride of virtues, and1 was formerly in the pride of vices.
This Asia is not the big one (i.e. the one that is said to be the third part of the world), but some province in which there were seven cities, and seven churches with seven bishops.2
Asia Minor is a part of greater Asia; it contains seven cities of which Ephesus is the metropolis. Paul preached the Gospel in this Asia Minor (Acts 16), but afterwards, with the division of the apostles, John was put in charge of it.3
Grace and peace. He prepares the listeners to be favorable and attentive, as he did also in the prologue.
And from the seven spirits. "Spirit" denotes the same as "love"; whence the remission of sins and other gifts, which are gifts of the whole Trinity, are attributed to the Spirit, so that we may understand that the Trinity works out of love alone.
He passes over in silence the person of the Father, because no one had misunderstood what concerns God the Creator; he mentions the person of the Son and of the Holy Spirit, concerning whom the heresies of Marcion and Terebinthus arise in the churches.4
[[1.4 (a) *Only in Latin 588.] (e), (f), (g) *Instead of (e), Codex 24 has "Eternally, even though he was born in his time"; it does not have (f), but does have (g); it also has an additional marginal gloss saying "Incorruptible since long ago, now also immutable according to his humanity". Rusch has one marginal glass combining different elements of all this with some variations: "Eternally, even though he was born in his time; now immutable through his humanity, and once corruptible; he shall come such, even if he does not appear such now".] 1 Codex 24 and Rusch: "or".] 2 Only in Rusch.] 3 Only in Rusch.] 4 Instead of "the heresies of Marcion and Terebinthus", Codex 24 and Rusch have "all heresies".]]
- At Revelation 1:4, the GO has (pp. 31-32):
4:8 (a)And the four beasts, every one of them has six wings (b)round about: and (c)within they are full of eyes; and (d)they had no rest (e)day and night, saying, (f)Holy, Holy, Holy, (g)Lord God Omnipotent, (h)which was, and (i)which is, and (j)which is to come.
a. As if he were saying: And in order to proclaim these things about Christ, they had been well instructed.
b. I.e. they instruct simpler people by the literal meaning.
c. And the more perfect ones by allegory.*
d. I.e. they did not stop.
e. I.e. in prosperity and in adversity, or every day*
f. Thrice because there is Trinity in persons.
g. Once because there is unity in majesty.
h. Without beginning.
i. Immutable.
j. The Son will appear corporally, because* the whole deity will manifest itself to the faithful.
The first wing is the natural law, the second one the law of Moses, the third one the prophecies1, the fourth one the Gospel, the fifth one the teachings of the apostles, and the sixth one those of all these, like Augustine and others2, through whom3 the Church strives for what is high, and from whom preachers receive the support for all preaching4. Or the six wings are the knowledge of the works of God made in six days, by whose knowledge those who do good works in them are lifted up on high.
And round about and within. Or because they keep themselves clean, and instruct others by their examples. Or because they illuminate them in the middle and in the far ends of the earth.
They are full of eyes within, i.e. they are clean in their conscience, and round about, i.e. they are irreprehensible in the sight of men.
[[4:8 (b) and (c) * The Vulgates of all three books have << and round about and within they are full of eyes >>, instead of putting << round about >> with << has six wings >> .] (e) *Codex 24 and Rusch have << continuously >> instead of << every day >>, the former perhaps making more sense.] (j) *The word << because >> only in Latin 588.] 1 Codex 24 and Rusch : << the prophets >>.] 2 Codex 24 has only << like Augustine >> ; Rusch has << like Augustine, Gregory and Ambrose >>.] 3 Codex 24 and Rusch : << through which >>. The following << whom >> could in theory also be << which >>, the Latin form being the same in this case.] 4 Codex 24 and Rusch : << the foundation of all preaching >>.
- At Revelation 11:17, the GO has (p. 64):
11:17 saying: (a)We thank you Lord God Omnipotent, (b)which are, and (c)which were, and which shall come: (d)because you have received* your** (e)great power, (f)and have reigned.
a. Because you have saved us and damned our enemies.
b. Immutable.
c. Who were once despised.
d. By rising again, giving the Spirit to your people, and assembling the Church.
e. For your kingdom.*
f. I.e. you have defended your people from the Devil, destroying the Devil's power*
11:17 In the verse: *Latin 588's Vulgate has "which are, and which were, and which have received"; Codex 24 "which are, and which were, and which shall come, which have received". **Latin 588 does not have "your".] (c) *Codex 24 and Rusch: "Once when you were despised".] (e) *In Codex 24 and Rusch, this, with the addition of "and" at the beginning of the next verse, "And the Gentiles were angry".] (f) *"Destroying the Devil's power" only in Latin 588.
- At Revelation 16:5, the GO has (p. 90):
16:5 And I heard (a)the (b)angel (c)of the waters, (d)saying: You are (e)just O (f)Lord, (g)(h)which are, and (i)which were, (j)the Holy One, (k)because you have* judged these things:
a. I.e. the leading preachers, sc. the apostles.*
b. Guardian.*
c. Of the Scriptures or of the peoples.*
d. I.e. praising in his inward emotion.*
e. Sc. by keeping equity.*
f. Sc. by presiding over all.*
g. He does not say "which shall come" because he understands that it will happen soon.
h. Sc. immutably.*
i. Sc. essentially.*
j. Sc. formally and effectively.*
k. Who have damned those wicked by our agency.
I heard, i.e. I understood, the very preachers1 who will do this retribution attributing it not to themselves, but to the Lord, and affirming that it is done justly.
In the sixth seal and in the sixth angel he often spoke of the same wicked, but in this respect, that he showed what and how great tribulations they inflicted on saints, and even if there was some word there concerning the damnation of the wicked, it was put incidentally in order to encourage the suffering ones; here, on the other hand, he speaks only about the plagues which they themselves inflict on the wicked2.3
16:5 In the verse: Latin 588 and Rusch have "who have" instead of "because you have". Only one letter of a word differs between the two in Latin.] (a) *Only in Latin 588.] (b) *Not in Latin 588.] (c) *Only in Rusch.] (d) *Only in Rusch.] (e) *Only in Rusch.] (f) *Only in Rusch.] (h) *Only in Rusch.] (i) *Only in Rusch.] (j) *Only in Rusch.] 1 Codex 24: "all the preachers".] 2 Codex 24 and Rusch: "which the saints themselves will inflict on the wicked".] 3 in Codex 24 and Rusch, this gloss is placed earlier, somewhere near verse 1 or 2.
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Bede on Revelation (online)
- At Revelation 1:4, Bede writes (source):
4
seven. By these seven churches he writes to every church, for universality is wont to be denoted by the number seven, in that all the time of this age is evolved from seven days.
Grace. Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, "Who was to come."
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Victorinus on Revelation (the Sixteenth chapter is not addressed)(source)
- At Revelation 1:4, Victorinus writes (source):
4. Grace unto you, and peace, from Him which is, and which was, and which is to come. He is, because He endures continually; He was, because with the Father He made all things, and has at this time taken a beginning from the Virgin; He is to come, because assuredly He will come to judgment.
And from the seven spirits which are before His throne. We read of a sevenfold spirit in Isaiah, — namely, the spirit of wisdom and of understanding, the spirit of counsel and might, of knowledge and of piety, and the spirit of the fear of the Lord.
Victorinus, Commentary on the Apocalypse, Ancient Christian Texts Series, "Latin Commentaries on Revelation," (p. 1)
1. At the beginning of the book he promises blessedness to the one who reads and to the one who hears and to the one who lee[s what is written, so that by attending to the reading one might learn good works and safeguard that which it commands. "Grace to you and peace from God who is and who was and who is to come."[FN1: Victorinus is the first Western witness for the reading "from God." He attributes the three predicates to Jesus, thereby making a strong claim to the divinity of Jesus. Tertullian had already attributed the three phrases to Christ (Against Praxeas 17:4 [ANF 3.613])] He was because he made all things with the Father and did not acquire a beginning from the Virgin. To be sure, he is going to come for judgment.[FN2: The recension of Jerome reads at the beginning "he is because he continually exists" (permanet).] "From the sevenfold Spirit." We read in Isaiah, "a Spirit of wisdom and understanding, of counsel and strength, of knowledge and piety, a Spirit of the fear of the Lord."[FN3: Is 11:2-3 "Fear of the Lord," as in MS A (so read by Dulaey, SC 423:46). Hausleiter reads "fear of God," following MSS from the Jerome recension (CSEL 49:18). ] These seven gifts are of one Spirit, that is, they are gifts of the Holy Spirit.
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Ambrosiaster Questions and Answers on Revelation (Questions 65 and 72 pertain to Revelation 10:8)
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Origen - Commentary on John, Book I, Chapter XL (link)
Having expiscated the “to us” and the “absolutely”—sanctification and redemption being “to us” and not absolute, wisdom and redemption both to us and absolute—we must not omit to enquire into the position of righteousness in the same passage. That Christ is righteousness relatively to us appears clearly from the words: “Who was made to us of God wisdom and righteousness and sanctification and redemption.” And if we do not find Him to be righteousness absolutely as He is the wisdom and the power of God absolutely, then we must enquire whether to Christ Himself, as the Father is sanctification, so the Father is also righteousness. There is, we know, no unrighteousness with God; [John 7:18] He is a righteous and holy Lord [Rev. 16:5], and His judgments are in righteousness [Rev. 16:7], and being righteous, He orders all things righteously.
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Denys (aka Dionysius the Areopagite), The Divine Names, Chapter II (source)
If, instead of applying these to the whole Godhead, they wrest them to include only one part Thereof, how will they explain such passages as: “Thus saith He that is and was and is to come, the Almighty,”172 or: “Thou art the same,”173 or “The Spirit of Truth that is, and that proceedeth from the Father”?174 And if they deny that the whole Godhead is Life, how can that Sacred Word be true Which declared “As the Father raiseth the dead and quickeneth them, even so the Son quickeneth whom He will,”175 and also, “It is the Spirit that quickeneth”?176
172Rev. i. 4.
173Ps. cii. 27.
174John xv. 26.
175John v. 21.
176John vi. 63.
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Athanasius, Against the Arians, Discourse I, Chapter IV, Section 11 (source):
11. At his suggestion then ye have maintained and ye think, that ‘there was once when the Son was not;’ this is the first cloke of your views of doctrine which has to be stripped off. Say then what was once when the Son was not, O slanderous and irreligious men1881? If ye say the Father, your blasphemy is but greater; for it is impious to say that He was ‘once,’ or to signify Him by the word ‘once.’ For He is ever, and is now, and as the Son is, so is He, and is Himself He that is, and Father of the Son. But if ye say that the Son was once, when He Himself was not, the answer is foolish and unmeaning. For how could He both be and not be? In this difficulty, you can but answer, that there was a time when the Word was not; for your very adverb ‘once’ naturally signifies this. And your other, ‘The Son was not before His generation,’ is equivalent to saying, ‘There was once when He was not,’ for both the one and the other signify that there is a time before the Word. Whence then this your discovery? Why do ye, as ‘the heathen, rage, and imagine vain phrases against the Lord1882 and against His Christ?’ for no holy Scripture has used such language of the Saviour, but rather ‘always’ and ‘eternal’ and ‘coexistent always with the Father.’ For, ‘In the beginning was the Word, and the Word was with God, and the Word was God1883.’ And in the Apocalypse he thus speaks1884; ‘Who is and who was and who is to come.’ Now who can rob ‘who is’ and ‘who was’ of eternity? This too in confutation of the Jews hath Paul written in his Epistle to the Romans, ‘Of whom as concerning the flesh is Christ, who is over all, God blessed for ever1885;’ while silencing the Greeks, he has said, ‘The visible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead1886;’ and what the Power of God is, he teaches us elsewhere himself, ‘Christ the Power of God and the Wisdom of God1887.’ Surely in these words he does not designate the Father, as ye often whisper one to another, affirming that the Father is ‘His eternal power.’ This is not so; for he says not, ‘God Himself is the power,’ but ‘His is the power.’ Very plain is it to all that ‘His’ is not ‘He;’ yet not something alien but rather proper to Him. Study too the context and ‘turn to the Lord;’ now ‘the Lord is that Spirit1888;’and you will see that it is the Son who is signified.
1881 Athan. observes that this formula of the Arians is a mere evasion to escape using the word ‘time.’ vid. also Cyril. Thesaur. iv. pp. 19, 20. Else let them explain,—‘There was,’ what ‘when the Son was not?’ or what was before the Son? since He Himself was before all times and ages, which He created, de Decr. 18, note 5. Thus, if ‘when’ be a word of time, He it is who was ‘when’ He was not, which is absurd. Did they mean, however, that it was the Father who ‘was’ before the Son? This was true, if ‘before’ was taken, not to imply time, but origination or beginning. And in this sense the first verse of S. John’s Gospel may be interpreted ‘In the Beginning,’ or Origin, i.e. in the Father ‘was the Word.’ Thus Athan. himself understands that text, Orat. iv. §1. vid. also Orat. iii. §9; Nyssen. contr. Eunom. iii. p. 106; Cyril. Thesaur. 32. p. 312.
1882 Ps. ii. 1.
1883 John i. 1.
1884 Rev. i. 4. τάδε λέγει. [On λέγει, &c., in citations, see Lightf. on Gal. iii. 16, Winer, Gram. §58, 9 γ, Grimm-Thayer, s.v. II. 1. e.]
1885 Rom. ix. 5.
1886 Ib. i. 20.
1887 1 Cor. i. 24. Athan. has so interpreted this text supr. de Decr. 15. It was either a received interpretation, or had been adduced at Nicæa, for Asterius had some years before these Discourses replied to it, vid. de Syn. 18, and Orat. ii. §37.
1888 2 Cor. iii. 16, 17. S. Athanasius observes, Serap. i. 4–7, that the Holy Ghost is never in Scripture called simply ‘Spirit’ without the addition ‘of God’ or ‘of the Father’ or ‘from Me’ or of the article, or of ‘Holy,’ or ‘Comforter,’ or ‘of truth,’ or unless He has been spoken of just before. Accordingly this text is understood of the third Person in the Holy Trinity by Origen, contr. Cels. vi. 70; Basil de Sp. S. n. 32; Pseudo-Athan. de comm. ess. 6. On the other hand, the word πνεῦμα, ‘Spirit, is used more or less distinctly for our Lord’s Divine Nature whether in itself or as incarnate, in Rom. i. 4, 1 Cor. xv. 45, 1 Tim. iii. 16, Hebr. ix. 14, 1 Pet. iii. 18, John vi. 63, &c. [But cf. also Milligan Resurr. 238 sq.] Indeed the early Fathers speak as if the ‘Holy Spirit,’ which came down upon S. Mary might be considered the Word. E.g. Tertullian against the Valentinians, ‘If the Spirit of God did not descend into the womb “to partake in flesh from the womb,” why did He descend at all?’ de Carn. Chr. 19. vid. also ibid. 5 and 14. contr. Prax. 26, Just. Apol. i. 33. Iren. Hær. v. 1. Cypr. Idol Van. 6. Lactant. Instit. iv. 12. vid. also Hilar. Trin. ii. 27; Athan. λόγος ἐν τῷ πνεύματι ἔπλαττε τὸ σῶμα. Serap. i. 31 fin. ἐν τῷ λόγῳ ἦν τὸ πνεῦμα ibid. iii. 6. And more distinctly even as late as S. Maximus, αὐτὸν ἀντὶ σπορᾶς συλλαβοῦσα τὸν λόγον, κεκύηκε, t. 2. p. 309. The earliest ecclesiastical authorities are S. Ignatius ad Smyrn. init. and S. Hermas (even though his date were a.d. 150), who also says plainly: Filius autem Spiritus Sanctus est. Sim. v. 5, 2, cf. ix. 1. The same use of ‘Spirit’ for the Word or Godhead of the Word, is also found in Tatian. adv. Græc. 7. Athenag. Leg. 10. Theoph. ad Autol. ii. 10. Iren. Hær. iv. 36. Tertull. Apol. 23. Lact. Inst. iv. 6, 8. Hilar. Trin. ix. 3, and 14. Eustath. apud Theod. Eran. iii. p. 235. Athan. contr. Apoll. i. 8. Apollinar. ap. Theod. Eran. i. p. 71, and the Apollinarists passim. Greg. Naz. Ep. 101. ad Cledon. p. 85. Ambros. Incarn. 63. Severian. ap. Theod. Eran. ii. p. 167. Vid. Grot. ad Marc. ii. 8; Bull, Def. F. N. i. 2, §5; Coustant. Præf. in Hilar. 57, &c. Montfaucon in Athan. Serap. iv. 19. [see also Tertullian, de Orat. init.]
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Cassiodorus (Fathers of the Church, Vol. 144, Cassiodorus, St. Gregory the Great, and Anonymous Greek Scholia, Writings on the Apocalypse) (Chapter 1, section 2. [4], pp. 16-17), Francis X. Gumerlock, trans.
John, to the seven churches which are in Asia, grace to you and peace, etc. The apostle John says that he is writing to the seven churches which have been established in Asia. He greets them, and wishes them peace and for grace to come from Christ the Lord and from the seven angels who, as is read, stand before the throne of the Lord, as in the book of Tobit where the angel Raphael said: "I am one of the seven angels who stand before the throne of the glory of God." But who this Lord is, "who is, who was, and who is to come," he makes known through an obvious statement, testifying that he is Christ the Lord, who redeemed us with his precious blood. He also tells us how he will come in his Second Advent and how he will be seen by people in his glorious power. For he is "the first and the last" and the Almighty, which he also established with that statement about his divinity.
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Anonymous 6th Century Scholiast, Scholia 4, pp. 108-109 T.C. Schmidt, Trans. (proposed to be drawn from a fourth-century or later theologian based on the title, "John the Theologian" despite some very similar statements in Origen's On Prayer 27.13, see fns. 6 and 8, at p. 109)
Revelation 1.4b-7: He who is and who was and who is coming, and from the seven spirits that are before his throne, (5) and from Jesus Christ, the faithful witness, firstborn from the dead and rule of the kings of the earth. To him who loved us and washed us from our sins in his blood, (6) and made us a royal priesthood to or God and his Father; glory and honour be to him forever and ever. Amen (7) Behold he comes with the clouds, and every eye and those who pierced him shall see him, and all the tribes of the earth shall mourn him. Yes, Amen.
The Word embraces three tenses. John the Theologian, who perceives this, here says that the Savior is He who is and who was and who is coming. The [phrase] "who is" brings forward the present; the [phrase] "who was" [brings forward] what has passed; and the [phrase] "who is coming" [brings forward] the future. Having understood such things concerning the Word, the apostle, perceiving him to be Christ, says, "Jesus Christ is the same yesterday, today, and forever." Now, "yesterday" brings forward what has passed; "today" [brings forward] what is present; and "forever" [brings forever] the future.
Alternative translation by P. Tzamalikos in An Ancient Commentary on the Book of Revelation, a Critical Edition of the Scholia in Apocalypsin (p. 103). Tzamalikos ascribes this collection to Cassabian the Sabaite a previously unknown 6th century monk.
The Logos has encompassed the three parts of time. Being aware of this, John the Theologian says at this point that the Savior is He who is, and who was, and who is to come. He applies the [expression] who is, to the present time, the who was, to the past, the who is to come, to the future. Having thus comprehended the teaching about the Logos, and recognizing Him as Christ himself, the Apostle says, Jesus Christ the same yesterday, and today, and forever, applying the [term] yesterday to past time, the [term] today to current time and the [term] forever to the future.
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Ps-Jerome (Continental Irish author late 7th century), in Early Latin Commentaries on the Apocalypse, Francis X. Gumerlock, ed. and trans., p. 22, at Rev. 1:5
Who is, who always is. Who was, [who] in the present is in the flesh. Who is to come, that is, for the judgment.
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Theodulf of Orleans, Exposition on the Apocalypse of John (A.D. 810), Chapter 1, as provided in Carolingian Commentaries on the Apocalypse by Theodulf and Smaragdus, Francis X. Gumerlock, trans. at p. 33
Who is, who always is. Who was, [who] in the present is in the flesh. Who is to come for the judgment.[EN9]
Endnote at p. 64:
EN9 Pseudo-Jerome, Handbook on the Apocalypse of the Apostle John, on Rev 1:4, CCSL 107:196.
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Smaragdus of Saint-Mihiel, Homilies on the Apocalypse of John (A.D. 812), Homily on the Eighth Sunday after Pentecost (at Revelation 4:8), as provided in Carolingian Commentaries on the Apocalypse by Theodulf and Smaragdus, Francis X. Gumerlock, trans. at p. 83
Who was, who is, and who is to come. "Who was", as in that passage: In the beginning was the Word, and the Word was with God and God was the Word (John 1:1). "Who is", as in the passage: Say to the children of Israel: The One who is has sent me to you (Ex 3:14). "Who is to come" is understood as [he is coming] to judge the living and the dead (1 Pet 4:5).
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Nicholas of Lyra, The Postilla of Nicholas of Lyra on the Apocalypse of St. John, the Apostle (A.D. 1329), Chapter 1, the Preface, at Rev. 1:4, in Nicholas of Lyra's Apocalypse Commentary, Philip D.W. Krey trans., p. 33
From him who is That is, from the eternal God. According to Boethius in the Consolation of Philosophy, "Eternity is endless life possessed all at once in its totality and its perfection." Nevertheless, his simplicity is not apprehended by us except by a comparison to time. For he assists at every time, even infinitely as it were; therefore, this is expressed to us through the distinctions of present, past, and future time.
Nicholas of Lyra, The Postilla of Nicholas of Lyra on the Apocalypse of St. John, the Apostle (A.D. 1329), Chapter 4, the Treatise, at Rev. 4:8, in Nicholas of Lyra's Apocalypse Commentary, Philip D.W. Krey trans., p. 71
"Who was and is and is to come." This expresses the eternity of God, which we do not apprehend along the way unless by comparison to distinctions in time, as was said in chapter 1.
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Primasius of Hadrumetum (540) (my own
source)
Book I, Chapter I, at Rev. 1:4
Grace to you and peace from God, who is, who was, and who is to come, the Almighty. Even though according to the apostle "God was in Christ, reconciling the world to himself," or as He Himself testifies "He who sent me is with me," due to the unity of one and the same nature: However, this passage should properly be attributed to the person of the Son. For He 'is', because He remains the same; He 'was', because with the Father He created all things, He did not begin with [being born of] the Virgin; He 'is to come' to judge.
And from the seven spirits who are before the throne of God. Due to the sevenfold operation of the Holy Spirit, it is called the sevenfold spirit, that is, of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God. For the gifts of the one Spirit are legally commended when peace and grace are devoutly wished from the seven spirits.
Book I, Chapter IV, at Revelation 4:8
And they were full of eyes in front and behind, or as another translation says, "inside and out:" Inside because the light of the gospel is hidden from the unworthy. "For if our gospel is veiled," he says, "it is veiled to those who are perishing." Alternatively, "in front and behind" means that wherever the fruit-bearing Church spreads, it walks in the light of God's face, and with unveiled face beholds the glory of God. Another interpretation of "in front and behind" [is that the group of] the six wings, which total twenty-four, hints at the books of the Old Testament. We accept by canonical authority twenty-four books, just as there are twenty-four elders sitting in judgment. The reason the preaching of the New Testament is fruitful is because it is strengthened and confirmed by the testimonies of the Old. The Church holds this "in front and behind," that is, both then under the law and now under grace.
'They who have no rest day or night, saying: 'Holy, holy, holy, Lord God Almighty, who was and is and is to come.'" When the Church, spread all around in individual members, diverse professions, cities, regions, provinces, various languages and nations, ceaselessly praises God in word and deed, in adversity and prosperity, it does not stop praising the Lord day and night. The eternal praise of intellectual creatures continues in the heavens above Jerusalem, to whose likeness the wandering Church delights to conform.
Book III, Chapter XI, at Revelation 11:17 and following through the end of Revelation 12
And the seventh angel sounded his trumpet, and there were loud voices in heaven, saying, "The kingdom of our God and of his Christ has come, and he will reign forever and ever." And the twenty-four elders who sit before God on their thrones fell on their faces and worshiped God, saying, "We give thanks to you, Lord God Almighty, who are and were, because you have taken your great power and have begun to reign. The nations raged, but your wrath came, and the time for the dead to be judged, to reward your servants the prophets and those who fear your name, both small and great, and to destroy those who destroy the earth." Concerning the elders, enough and more has been said about what should be understood. But it now mentions the beginning and end of Christ's dispensation; for by saying "you have begun to reign and the nations were angry" it first demonstrates Christ's coming. However, what follows, "your wrath has come and the time of the dead," or as another translation has it "that the dead may be judged," shows the second coming, when both the small and great, perfect and little ones, saints and prophets and those fearing his name, will receive their reward. "For my eyes," he says, "have seen my imperfect [works], and in your book they will all be written." And lest the wicked should promise themselves impunity, he added, "and to destroy those who have corrupted the earth," just as the Psalm says: "But the face of the Lord is against those who do evil." "Behold," he says, "the third woe is coming at the voice of the seventh angel," and when he had sounded, he spoke only of the church praising the Lord and giving thanks, from which we understand that the reward of the good is not without the woe of the wicked. Hence the Psalm: "When his wrath flares up in an instant," surely against the wicked, "blessed are all who trust in him." So now the church itself says: "Your wrath has come, and the time of the dead, to give to your servants their reward" and so on; this is the last woe. Indeed, having summarized the Lord's physical birth, it hints that he will speak about the same thing differently and in a more extended manner.
Book IV, Chapter XVI, at Revelation 16:5
"And I heard," he says, "the angels of the waters saying: 'You are just, O Lord, the One who is and who was.'” The angels of the waters are heralds of the peoples, resounding from their innermost feelings with divine praises.
"And you are holy because you have judged in this way: For they have shed the blood of saints and prophets, and you have given them blood to drink, for they are deserving." While both the Jews and the Gentiles have physically shed the blood of the saints, which the Lord mentions as requiring recompense, saying, "from the blood of Abel to the blood of Zechariah", this could also refer to the blindness of misinterpretation. This means that those who misuse the prophecies and twist their meanings are also seen as shedding the blood of the prophets. It's like saying that those who interpret spiritual law in a carnal way are justly handed over to the corruptions of the flesh and blood, where both the sins and the punishments for sins are recognized. Hence, the apostle says: "Because they did not receive the love of truth so as to be saved, God will send them a powerful delusion so that they will believe the lie, and they will all be judged who did not believe the truth but took pleasure in wickedness."
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Apringius of Beja (548), Explanation of Revelation, at Revelation 1:4, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
Grace to you and peace from him who is and who was and who is to come. As he declared his own name at the beginning of the writing, where he said, "John to the seven churches which are in Asia," so in a similitude of words he confirms most evidently that he is John by saying "who is, who was, and who is to come." For in God there is always being. Therefore it was said to Moses, "I am who am," and the apostle himself says in the Gospel, "In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God." By this he indicates that the Word exceeds every beginning because he was in the beginning, nor does he have a beginning because he was with God, nor will he receive an end because he was God. Rather he will remain forever because he was in the beginning with God, and he indicates that it is this one who is to come.
Apringius of Beja (548), Explanation of Revelation, at Revelation 1:8, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
And since the substance of his humanity has been made plain, he announces the glory of his divine substance and speaks the words of the Lord himself, saying, "I am 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.
And so, in all things he might be what he always is, as the present scripture says: "The Lord God says, who is and who was and who is to come, the Almighty."
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Bede (d. 735), The Exposition of the Apocalypse, at Revelation 1:4, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
Grace be to you and peace from him who is and who was and who is to come and from the seven spirits, and the following, He wishes for the faithful grace and peace from God, the eternal Father, and from the seven-formed Spirit.
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Bede (d. 735), The Exposition of the Apocalypse, at Revelation 1:5, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
And from Jesus Christ. Grace and peace is also from Jesus Christ, who in his assumed human nature gave witness to the Father. He names the Son in the third place, since most of what he has to say in the following revelation was concerning him. He also names him last, because he is the first and the last. Moreover, he had already named him in the Father when he said, "who is going to come."
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Bede (d. 735), The Exposition of the Apocalypse, at Revelation 1:8, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
Who is and who was and who is to come, the Almighty, He had said this same thing concerning the Father, for God the Father has come and will come in the Son.
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Bede (d. 735), The Exposition of the Apocalypse, at Revelation 7:3, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
"Until we have sealed the servants of our God on their foreheads." For this purpose was the rule of the nations destroyed, that the face of the saints might in freedom be marked by the sign of faith that the nations had received. For even the figure of the cross indicates that the kingdom of the Lord is everywhere extended, as the ancient distich shows:
Behold, the four-squared world, in distinct parts,
that you show you might show the sign of faith to encompass all things.
Nor in vain was the four-lettered name of the Lord written on the forehead of the high priest, since this is the sign on the foreheads of the faithful, about which the psalm "for the wine vats" sings: "O Lord, our Lord, how majestic is your name in all the earth," and so on, until he says, "that you may destroy the enemy and the defender."
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Bede (d. 735), The Exposition of the Apocalypse, at Revelation 16:5, William C. Weinrich trans. in Ancient Christian Texts, Latin Commentaries on Revelation
And I heard the angel of the waters say, "Just you are, who is and was, the Holy One, for you have judged these things." By the angel of the waters he refers to all the messengers of the peoples who by an inner affection raise up in unison a cry of praise to God, for he will avenge the blood of his servants by giving their murderers death to drink.
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William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation, at the Translator's Introduction regarding Andrew of Caesarea (p. xxxiv):
The phrase "who is, who was and who is to come" refers to the "tri-hypostatic deity" (τῆς τρισυποστάτου θεότητος) of Father, Son and Holy Spirit.
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Oecumenius (6th or 7th century), Commentary on the Apocalypse, at Revelation 1:4, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[1:4] John to the seven churches that are in Asia: Grace to you and peace from God, who is and who was and who is coming.
This is the same as saying, "Grace to you from the God of us all." For the Father calls himself "he who is," making known this name to the most wise Moses from the bush, saying, "I am who am." And our holy Evangelist uses "who was" to speak concerning the Son, saying, "In the beginning was the Word, and the Word was with God, and the Word was God." Moreover, in the first of the Catholic Letters he writes, "What was from the beginning, what we have heard, what we have seen with our own eyes, what we have beheld and our hands have touched concerning the Word of life." The phrase "who is coming" refers to the Holy Spirit, for not only did he come on the day of Pentecost as that is narrated in the Acts, but he also comes always to those souls worthy to receive him.
Alternative translation from the Fathers of the Church, vol. 112, John N. Suggit trans. (p. 23)
6. He says, John to the seven churches that are in Asia: Grace to you and peace from God, who is and who was and who is coming (Rv 1.4)
7. This is the same as saying, "Grace to you from the God of most wise Moses at the bush, saying, "I am who I am," (2) and the present blessed evangelist said "he was" about the Son, saying, "In the beginning was the Word, and the Word was with God, and the Word was God," and again in the first of the general epistles, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and which our hands touched, concerning the Word of life." (3) And by the one who is coming he means the Holy Spirit. For not only was the Spirit present on the day of Pentecost, according to the narrative in Acts, but he is always present, too, to the souls worthy of receiving him.
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Oecumenius (6th or 7th century), Commentary on the Apocalypse, at Revelation 1:5, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[1:5] And from Jesus Christ, the witness, the faithful one, the firstborn of the dead and the ruler of the kings of the earth.
Having previously written of the preincarnate Word of God and referring to him as "he who was," he now speaks concerning the incarnated Word, saying, "and from Jesus Christ." By speaking in this manner he does not divide Christ into two, but he testifies by the one statement and the other that he who is the Word of the Father is also he who has become flesh.
Alternative translation from the Fathers of the Church, vol. 112, John N. Suggit trans. (p. 24)
10. And from Jesus Christ, he says, to the faithful witness, the first-born of the dead, and the ruler of the kings of the earth (Rv 1.5)
11. Earlier he had written about the pre-incarnate Word of God, describing him as he who was; now he speaks about him as incarnate, saying, and from Jesus Christ. He does not separate him into two, but witnesses to both aspects of him at once, both that he is the Word of the Father and that he was made flesh.
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Oecumenius (6th or 7th century), Commentary on the Apocalypse, at Revelation 1:8, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[1:8] "I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty, and the Lord of creation.
"Alpha" indicates the beginning: "omega" indicates the end. Therefore, he is saying, "I am the first and the last," showing through "first" that God is without beginning and showing through "last" that God is without end. Since nothing exists among people that is without beginning or without end, he uses the terms "first" and "last," which are common among us, rather than "without beginning" and "without end." God also speaks through Isaiah saying, "I, God, the first, and to that which is yet to come, I am." He calls God "Almighty" and "Lord of the creation," not only of that which is sensible but also of that which is intellectual.
Alternative translation from the Fathers of the Church, vol. 112, John N. Suggit trans. (p. 27)
16. I am Alpha and Omega, says the Lord God, who is and who was and who is coming, the sovereign Lord, and Lord of creation (Rv 1.8)
17. Alpha means the beginning, and Omega the end. Therefore he says, I am the first and the last (Rv 1.17), declaring by the first that God has no beginning, and by the last that he has no end. For since with human beings there is nothing that is without beginning and end, he used what is for us the beginning and the end, instead of saying, "without beginning and without end." This is also what God said through Isaiah: "I, God, am the first, and I shall be for the ages to come." (2) He calls God sovereign Lord, and Lord of creation, of spiritual as well as perceptible creation.
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Oecumenius (6th or 7th century), Commentary on the Apocalypse, at Revelation 11:15-19, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[11:15-19] And the seventh angel blew his trumpet, and there were loud voices in heaven, saying, "The kingdom of our Lord and of his Christ, and he shall reign forever and ever." And the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, saying, "We give thanks to you, Lord God, the Almighty, who is and who was, that you have taken your great power and begun to reign. The nations raged, but your wrath came, and the time for the nations to be judged, for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of earth." And the temple of God in heaven was opened, and the ark of the covenant was seen within his temple; and there were flashes of lightning, voices, and thunder, an earthquake and heavy hail.
When the voice was heard, "the elders worshiped God," bringing their own thanksgiving and saying, "We give you thanks, O Lord God, the Almighty, who is and who was." The phrases "who is" and "who was" are fitting to be used of the holy Trinity, although usually "who is" is used of the Father and "who was" is used of the Son. For "to be" is true of the Father and of the Son and of the Holy Spirit. Therefore, the thanksgiving of the elders is ascribed to the holy Trinity.
Alternative translation from the Fathers of the Church, vol. 112, John N. Suggit trans. (pp. 104-6)
16. Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and his Christ, and he shall reign for ever and ever." (2) And the twenty-four elders who sat on their thrones before God fell on their faces and worshiped God, saying, (3) "We give thanks to you, Lord God, sovereign of all, who are and who were, because you have taken your great power and have entered on your reign. (4) The nations raged, but your wrath has come, and the time for the nations to be judged, and to reward your servants, the prophets and the saints, and those who fear your name, both small and great, and to destroy the destroyers of the earth." (5) Then God's temple in heaven was opened, and the ark of his covenant was seen within his temple; and there were flashes of lightning, noises, peals of thunder, and earthquake, and heavy hail (Rv 11.15-19).
17. ... (3) When the voice had sounded, he says, the elders worshiped God, and they themselves rendered their own thanksgiving, saying, "We give you thanks to you, Lord God, sovereign of all, who are and who were." And he takes You who are to refer to the Holy Trinity, as well as You who were, even though You who are is especially said about the Father, and You who were about the Son; for being (You who are) refers to the Father, the Son, and the Holy Spirit. And we rightly say "You who were" of the Father, Son, and Holy Spirit. So the thanksgiving of the elders is offered up to the Holy Trinity.
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Oecumenius (6th or 7th century), Commentary on the Apocalypse, at Revelation 16:2-7, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[16:2-7] And the first angel went and poured his bowl on the earth, and a foul and evil sore came on people who bore the mark of the beast and who worshiped his image. And the second angel poured out his bowl on the sea, and it became like the blood of a dead person, and every living soul died. And the third angel poured out his bowl into the rivers and the fountains of water, and they became blood. And I heard the angel of the waters say, "Righteous are you who is and who was and the holy One, in these your judgments, for they have shed the blood of saints and prophets, and you have given them blood to drink, for it is their due." And I heard the altar say, "Yea, Lord, God Almighty, true and just are your judgments!"
Most certainly it is this angel who is placed by the providence of God over the waters whom, he says, "I heard saying, 'Righteous are you, who is and who was, the holy One'." The phrase "who is" shows the endlessness of God, and "who was" that he is without beginning. The "holy One" refers to the fact that he is righteous in all things on behalf of all things. For it says, "You have judged these things" so that those who have spilled the blood of the saints might drink blood. And it is necessary that those who encamped and fought by streams and rivers drink the water polluted by the blood of the dying being carried away downstream.
Alternative translation from the Fathers of the Church, vol. 112, John N. Suggit trans. (pp. 137-39)
24. The first angel went off and poured out his bowl on the earth, and foul and evil sores came upon those who bore the mark of the beast and worshiped its image. (2) Then the second angel poured out his howl over the sea, and it became blood like that of a corpse, and every living thing died. (3) The third angel poured out his bowl into the rivers and the fountains of water, and they became blood. (4) And I heard the angel of the waters say, "Just are you, you who are and who were, the Holy One, because of your judgments, (5) for they shed the blood of saints and prophets, and you gave them blood to drink, for they are worthy." (6) And I heard the altar say, "Yes, Lord God, sovereign of all, true and just are your judgments!" (Rv 16.2-7).
25. ... (7) It is of this angel appointed by God's providence over the waters, that he says, I heard him say, "You are just, you who are and who were, the Holy One." "You who are" signifies that God has no end; "you who were" signifies that God has no beginning: "the Holy One" is he who is altogether just in all things. (8) When he says, because of your judgments, he means that those who poured out the blood of the saints should drink blood. For those in war who are encamped by the side of the waters and rivers cannot but drink the water that has been befouled by blood from the bodies of the dying.
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Andrew of Caesarea (aka Andreas of Caesarea) (d. 614), Commentary on the Apocalypse, at Revelation 1:4, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[1:4] John to the seven churches that are in Asia: Grace to you and peace from who is and who was and who is to come, and from the seven spirits who are before his throne.
Through the phrase "who is" the Father is indicated, who spoke to Moses: "I am who I am." Through the phrase "who was" the Word is indicated, who "was in the beginning with God." And through the phrase "who is to come" the Paraclete is indicated, who always visits the children of the church in holy baptism but will come more perfectly and more clearly in the age to come. It is possible to recognize in the seven spirits the seven angels who have received the governance of the churches. These are not numbered with the most divine and royal Trinity but are mentioned together with it as servants, even as the divine apostle says: "I testify to you before God and the elect angels." These phrases may be understand also in another manner. The phrase "who is and who was and who is to come" may signify the Father who encompasses in himself the beginning, the middle and the end of all things. "The seven spirits" may indicate the energies of the life-giving Spirit. Then follows Christ, our God, who for us became man. For in many places each of the divine persons are quite indiscriminately ordered, now before and now after.
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Andrew of Caesarea (aka Andreas of Caesarea) (d. 614), Commentary on the Apocalypse, at Revelation 1:5, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
According to the blessed Gregory [See Gregory of Nazianzus Or. 29.12; 34.13 (NPNF 2 7:305,337], the phrase "who is and who was and who is to come, the Almighty" refers to Christ. Nor is there anything strange when words similar to these are spoken a little later and there refer to Christ, and to these also the phrase "the Almighty" is attached without thereby any other person being mentioned for the first time or by way of repetition. The introduction in this verse of the phrase "and from Jesus Christ" seems to lend support to the interpretation offered by us. For it would be superfluous to add immediately the words "and from Jesus Christ" to a discussion concerning the divine Word and the person of the Son alone, as though the one seemed to be distinct from the other. Terms and phrases that befit God may refer equally to each divine person, to that which is common to the three, but not to the personal properties, or relations, as Gregory the Theologian says, or to the incarnation of the Word. From these considerations it is clear why we learn in the Gospel that the thrice-holy hymn of the seraphim is spoken to the Son, while we learn in the speech of Paul in Acts that is addressed to the Holy Spirit, and while int he offering of the awesome mysteries we address it to the Father, to whom we are wont to make such a prayer, as also the blessed Epiphanius says in his book On the Holy Spirit [TF: a footnote by the translator or editor here indicates that this work of Epiphanius appears to be lost]. We have made these comments to demonstrate that our interpretation is not opposed to the testimonies of the Fathers. With God's help we attend as closely as possible to the sequence of the text.
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Andrew of Caesarea (aka Andreas of Caesarea) (d. 614), Commentary on the Apocalypse, at Revelation 1:8, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[1:8] 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.
Here Christ is shown to be God who rules all things, who is without beginning and similarly without end, who is and who was before and who is without limit, since he is eternal with the Father. For this reason he gives to each the wages of their deeds.
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Andrew of Caesarea (aka Andreas of Caesarea) (d. 614), Commentary on the Apocalypse, at Revelation 4:8, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[4:8] And they have no rest by day or night, saying, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
There is no rest for these holy powers, for they never cease from their divine hymnody but proffer the threefold acclamation of holiness to the tri-hypostatic deity. For we have said that the phrase "who was and is and is to come" indicates the holy Trinity.
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Andrew of Caesarea (aka Andreas of Caesarea) (d. 614), Commentary on the Apocalypse, at Revelation 11:15-18, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[11:15-18] Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying "The kingdom of the world has become the kingdom of our Lord and of his Christ, and she shall reign forever and ever." And the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, saying, "We give thanks to you, O Lord God Almighty, who is and who was, for you have taken your great power and begun to reign. The nations raged, but your wrath came and the time of the dead."
Here again he says that the holy angels and those who live as do the angels send a hymn of thanksgiving to God, because for our sake he has become worthy to receive as man that kingdom that as God he possessed from the beginning. And having been patient with the unbelieving nations who were enraged at this as though it were a new and strange teaching, at the end he brings judgment on them.
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Andrew of Caesarea (aka Andreas of Caesarea) (d. 614), Commentary on the Apocalypse, at Revelation 16:4-6, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation
[16:4-6] The third angel poured his bowl into the rivers and the fountains of water, and they became blood. And I heard the angel of the waters say, "Just are you in these judgments, who is and who was, the Holy One. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is their due!"
As it was said above, here also it shows that the angels are placed over the elements.
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At least one thesis has studied the text of Revelation used by Didymus of Alexandria (
see here). The only passage relevant to this particular post is:
There was also an interesting textual critical comment about the Byzantine text time. I note that Erasmus used the Andreas commentary text for his printed edition.
The reference to "ZA.COM" is a reference to "Zechariah commentary I"
Didymus the Blind (d. 398), Commentary on Zechariah 2, at vss. 8-9, pp. 59-60 of Fathers of the Church, vol. 111, Robert C. Hill trans.
It is not surprising that the almighty is from the almighty: he is also God from God and light from light, being consubstantial with the one who begot him and one with him who begot him, as the verse says, "I and the Father are one," and so all the Father has belongs to the Son. Now, what the Father has is being God, being light, being holy, being almighty, all of which belongs to the Son. The Son is thus almighty from the almighty, being king of all from the one who reigns over all. In John's Apocalypse the savior is undeniably confessed to be almighty, personally saying of himself, "This is what the faithful witness says, the ἀρχή of God's creation, the one who is and who was and who is coming, Lord God almighty."[FN33 Rv 1.5, 8; 3.14. The ambiguity of a term like ἀρχή, offering both "beginning" and "rule" as meanings, made such texts grist to the mill of both orthodox and heterodox in Christological debate, as well as some texts from Colossians and John. Theodore avoids this by not bringing Jesus into focus, simply confining himself to "the events themselves"-- πράγματα in preference to ὀνόματά, as Eustathius had reminded Origen's followers (KIT 83.16).] The one saying this is almighty, and is no creature such as does not have power over itself; it would be absurd, in fact, for the same person to be creator and created by itself, both ruler and subject. Even if the one we confess as God is called in the passage cited "ἀρχή of God's creation," he is called "ἀρχή of creation" because of his ruling as king and being almighty, which is the same thing -- in other words, his kingship controls and governs all creatures.
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Tyconius of Carthage (fl. 380), Exposition on the Apocalypse, at Rev. 4:8, p. 66 of Fathers of the Church, vol. 134, Francis X. Gumerlock trans. (Tyconius comments on Rev. 1:4 and 1:8 are currently lost.)
And they have no rest day or night, saying: Holy, holy, holy is the Lord God Almighty, who was and who is and who is to come. The church does not have rest, but praises God always, in [both] prosperity and adversity.
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Tyconius of Carthage (fl. 380), Exposition on the Apocalypse, at Rev. 11:17, p. 119 of Fathers of the Church, vol. 134, Francis X. Gumerlock trans. (There does not seem to be any commentary by Tyconius on the words of the verse, though the verse itself is present - it's unclear to me whether the verse is supplied by the translator, so I would be cautious about resting any weight on the reading.)
[17] saying: We give thanks to you, Lord God almighty, who is and who was and who is to come, because you have received your great power and you have reigned.
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Tyconius of Carthage (fl. 380), Exposition on the Apocalypse, at Rev. 16:5, p. 150 of Fathers of the Church, vol. 134, Francis X. Gumerlock trans. (There does not seem to be any commentary by Tyconius on the words of the verse, though the verse itself is present - it's unclear to me whether the verse is supplied by the translator, so I would be cautious about resting any weight on the reading.)
[5] And I heard the angel of the waters saying: You are just, you who were and will be, the Holy One, because you have judged these things.
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Caesarius of Arles (d. 542), Exposition on the Apocalypse, William C. Weinrich trans. in Ancient Christian Texts, Greek Commentaries on Revelation is composed of homilies. Caesarius hits on the major themes of the text, but does not address the "who was and who is," etc. readings.
Location of some of the relevant sources was based on the linked article.
