21

[17] Rev. 1:7 Behold he cornes with the clouds and every eye will see him, and the
ones who pierced him, and ail the tribes ofthe earth will mourn over him. Yes, Amen.
Hère, it says, he who has been slain as a lamb will corne upon the clouds as a judge in
the Fatherly glory. Either the bodiless powers are implied by the clouds, or those
(clouds) which covered him on Mount Tabor with his holy disciples. When he cornes in
glory every eye will see him. Those who pierced him and ail the tribes of earth which
persisted in their unbelief will mourn. Yes, amen, instead of "by ail means."87 Thus he meant
the same thing both in the Greek and Hebrew tongue, for "amen" is translated "let it be so."

Rev. 1:8 1 am the alpha and the oméga, the beginning and the end, says the Lord
God, the one who is, and who was and who is to corne, the ruler ofall.
Christ is shown hère both as Ood89 and as the ruler of ail things, both beginningless
and at the same time endless, existing now and existing before and having no end, since he is

See Matt. 24:30-31, "Then the sign ofthe Son of Man will appear in heaven, and then ail the tribes ofthe
earth will mourn and they will see the Son of Man coming on the clouds of heaven with power and great glory,
and he will send out his angels with a loud trumpet call..." (See Luke 9:26, 21:27, Matt. 16:27, Mark 13:26
and Matt. 25:31 for similar références to Jésus coming in glory with the angels in an eschatological context. See
Matt. 26:64, Mark 14:62 for a comparable statement by Jésus at his trial.) The Didache also expresses the early
Christian belief in this eschatological scénario: "The Lord shall corne and ail his saints with Him. Then shall the
world see the Lord's coming upon the clouds of heaven." Didache 16.3-8. The Apostolic Fathers, eds and trans.
J.B. Lightfoot and J.R. Harner (Grand Rapids, MI: Baker Book House, reprinted 1989), 235.
84
The angels are often referred to in patristic prayers and literature as the "bodiless powers." Hère in Rev. 1:7,
there is no référence to the angels, but the numerous instances which refer to the présence of both angels and
clouds in the appearance of the Son of Man (see footnote 83 above) may hâve led to this association in which
the clouds are the angels, as opposed to the clouds representing of the présence of God, which is the case in the
biblical theophanies. God is also described in the Old Testament as "riding" on the angels. See Ps. 18(17): 10
and Ezek. 1:4.
85
This is Oikoumenios' interprétation, which he arrives at allegorically (1.15.2).
86
This conclusion is probably drawn from the context in which two ofthe références above appear. Matt. 16:27
and Mark 8:37 contain a prédiction by Jésus that the Son of Man will corne in glory with the angels. The
statement is made just prior to the transfiguration of Jésus on Mount Tabor in which the voice of the Father
spoke out of a cloud (Matt. 17:5, Mark 9:7).
87
nàvTeoç.
88
révoixo. Oikoumenios simply remarks that it means the same thing as "yes." In other words, it also expresses
assent. Andrew is more exacting and actually translates the word "amen" for his reader to its Greek équivalent.
89
Now the phrase is, was and is to corne is applied to the Son, not to the Father. Because of its powerful
potential in Christological debates, this particular verse was among the most popular citations of Révélation by
the Fathers. The Apocalypse was cited far less frequently than other New Testament books because of its
 22

[18] coeternal with the Father, and on account of this he will render to each one the wages
ofdeedsdone.90

Rev. 1:9 I, John, your brother and co-participant in the tribulation and in the
kingdom and patience of Jésus Christ, was on the island called Patmos on account of the
word ofGod and the witness of Jésus.
"In as much as (I am) your brother," he says, "being also a co-participant in the
tribulations on account of Christ, I naturally hâve acquired trustworthiness among you.
Being condemned to live on the island of Patmos on account ofthe witness of Jésus, I will
announce to you the mysteries seen by me on it."

CHAPTER 2
The Vision in Which He Saw the Lord in the
Midst ofthe Seven Golden Lamps Clothed in a Long Robe

Rev. 1:10-11 I was in the Spirit on the Lord's day and I heard behind me a loud
voice like a trumpet saying, "I am the alpha and the oméga, theflrst and the last, and [19]
write what you see in a book and send (it) to the seven churches in Ephesus and in Smyrna
and in Pergamum and in Thyatira and in Sardis and in Philadelphia and in Laodicea.
Having been possessed by the Holy Spirit and having a spiritual ear on the Lord's
day, even though this (day) was being honored by him on account of the résurrection, he
heard a voice that seemed like a trumpet due to the loud sound — the sound oftheir voice

unusual content. However, this verse was among the most popular especially in dogmatic works defending the
divinity of Christ. For example, Origen cited this verse to prove that Christ was with the Father in the
beginning and shares the glory of the Father. "And that you may understand that the omnipotence of Father and
Son is one and the same, as God and the Lord are one and the same with the Father, listen to the manner in
which John speaks in the Apocalypse: 'Thus saith the Lord God, which is, and which was, and which is to
corne, the Almighty.' For who else was 'He who is to corne' than Christ?" (Prin. 2.10, trans. Frederick
Crombie, Fathers ofthe Third Centwy, Ante-Nicene Fathers ofthe Church séries vol. IV [Grand Rapids: Wm
B. Eerdmans Publishing Company, reprinted 1989], 250.) It was in this context that Gregory the Theologian
cited this verse as part of a string of verses supporting the divinity of the Son against the Arian heresy (Or.
29.17). Other favorite Apocalypse passages in early Christian writings were Rev. 14:4, (the référence to "the
144,000 virgins who follow the Lamb wherever he goes"), not uncommonly found in patristic writings lauding
virginity, and Rev. 4:6-7, the description ofthe four animais by the throne which came to be identifïed with the
four evangelists.
90
Having linked the clouds to the angels in the previous verse through Matt. 16:27, this naturally leads Andrew
to the concept of judgment which will occur with after Christ returns with the angels: "For the Son of Man is to
corne with his angels in the glory of his Father and then he will repay everyone for what he has done." The
gênerai concept of "repaying" each person for his/her deeds is found in many places in the Bible, including Ps.
62(61): 12, Prov. 24:12, Wisd. of Sol. 16:14, Rom. 2:6, and 1 Cor. 5:10.
 23

went out to ail the earth — declaring the beginninglessness and endlessness of God
signified by the Alpha and Oméga. By it he was commanded to send out his visions to the
seven churches, because of the aforementioned number seven coming down to the Sabbath
period of the future âge.92 For this reason also the great Irenaeus had written that the seven
heavens and seven angels leading of the rest of them had been created by God fïrst.93

Rev. 1:12-13 And I turned to see the voice which had spoken to me. And turning I
13
saw seven gold lampstands, and in the midst of the lampstands one like a son of man
clothed in a long robe and around his breasts a golden belt.
[20] That the voice which he heard was not sensory he signifies (by) saying, /
turned, not to hear it, but to see the voice, for spiritual hearing and seeing are the same.94 /
turned, he says, and / saw seven lampstands — which he understood as representing the

91
Ps. 19(18):4, Rom. 10:18b.
2
This is the second time that "seven churches of Asia" hâve been mentioned (previously in Rev. 1:4), yet
Oikoumenios again was silent about the strong ecclesiastical tradition identifying the seven churches with the
Church in its entirety, as detailed in footnote 53 above. Oikoumenios passes over the important détail that John
is addressing "the churches" and instead only remarks, "There are more cities in Asia than thèse, but he is
ordered to write to those converted by him, and which had already received the faith of Christ." (Oik. 1.25,
Suggit 28.)
93
Josef Schmid has footnoted hère in the critical text (Chp. 2, Text 19, line 12-13) that what Andrew seems to
be reporting as the opinion of Irenaeus, (which would later be copied by Epiphanios), is really the teaching of
the Valentinians. Schmid cites Irenaeus Hères. 1.5.2 as the passage Andrew has in mind. But Schmid is
incorrect. Andrew is not erroneously citing Valentinian teachings as those of Irenaeus. In the passage which
Schmid believes Andrew to be referencing, Irenaeus does indeed discuss the Valentinian belief that there are
seven heavens which the Valentinians believe to be intelligible beings, that is, seven angels. But the Irenaeus
passage which Schmid ascribes as Andrew's citation contains many références to Gnostic terms, such as
Achamoth, Pleroma, Ogdoad, Démiurge, etc. It would be impossible for Andrew to hâve read this passage and
confused the teachings of Irenaeus with those of Valentinus, especially with so much Gnostic terminology
présent. It is obvious hère that Andrew is not equating the heavens with angels. He is simply stating a common
Christian belief in the existence of seven heavens and seven leading angels. Andrew is probably referencing a
différent passage of Irenaeus than the one Schmid cites, Proof of Apostolic Preaching 9, which mentions seven
heavens and various types of angels serving God. This is confirmed later when Andrew refers back to this
passage and refers only to the "seven angels who surpass the others or the activity of the life giving Spirit,
which Isaiah had recalled." This is exactly what Irenaeus is discussing in Proof 9 and there Irenaeus also quotes
from Isaiah, further demonstrating that this is the passage which Andrew had in mind. (See Chp. 10 line 4, Text
50, Comm. 59, fh 257.)
94
Even hère, in a passage which easily lends itself to a literal interprétation, Andrew refrains from suggesting
that John experienced a corporeal event. Andrew understands that the text is expressing an entirely spiritual
occurrence with language drawn from familiar sensory expériences.
 24

churches — and in their midst Christ, resembling a man — because he is also God and
not a mère man — clothed in a long garment96 as a high priest of the things above, according
to the order of Melchizedek.97 A golden belt was wrapped around him, not on the hip like
other men as in the era of hedonisms — the divine flesh is inaccessible to thèse — but on the
chest by the breasts (to show) also how the boundless and righteous divine anger is restrained
by love for mankind.98 The truth is shown in the girding of the Master's breasts, that is, the
two testaments, through which the faithful are nourished.99 The belt is gold on account of
honor, purity and genuineness.100

Although the text reads "like a son of'man," Andrew does not mention the words "son of ' in his interprétation
nor its obvious parallel to Daniel 7:13 which also uses the expression "like a son of man." (LXX:
coç uiôç àvOpconou.) The entire description hère in Révélation is influenced by Dan. 7:9-10. It is possible, and it
seems to be the case, that Andrew ignores the words "son of ' because he knows that the expression "son of
man" from the Old Testament means simply "human being." (See Ezekiel, where the expression is frequently
used in that manner, for example, Ezek. 2:1, 3:1, 4:1, 11:2.) Perhaps because of this, Andrew focuses more on
the word ôuoiov, "resembling" or "like," insisting that "like" does not mean that Christ was not infact a man,
only that he was not merely a man.
96
Literally, "to the feet." Irenaeus interprets the description of the long robe as a référence to the priesthood of
Christ. Hères. 4.20.11.
97
Ps. 110(109):4. "You are a priest forever according to the order of Melchizedek." The patristic interprétation
of this psalm as a messianic prophecy may dérive from Jésus himself having cited it in his disputes with the
Pharisees. (See Matt. 22:44, "The Lord said to my lord, 'Sit at my right hand until I make your enemies your
footstool.'") The psalm, although short, combines images of kingship, judgment, authority, and priesthood.
Andrew's comments also allude to Hebrews, which depicts Christ as the high priest in heaven, although
Hebrews does not specifically describe Christ's appearance.
98
<|>ilav0pco7tia. The unusual placement of the belt, which symbolizes self-control, expresses the love of God,
restraining his judgment against humanity. Jérôme interprets the placement as expressing the need for the inner
restraint of the thoughts, which is something Christ expects from ail, not simply the avoidance of sinful deeds.
Recalling the leather belt worn by John the Baptist, Jérôme states that to wear the belt around the waist
represents the Law, since Jews believed that to sin by action was the only type of sin. "On the other hand, in the
Apocalypse of John, our Lord Jésus, who is seen amidst the seven lamp stands, also wore a girdle, a golden
girdle, not about his lions, but about the breasts. The Law is girdled about the loins; but Christ, that is, the
Gospel and the fortitude of monks, is binding, not only in wanton passion, but also in mind and heart. In the
Gospel, it behooves one not even to think evil; in the Law, the fornicator is accused for judgment." (Hom. 75.1,
"On the Beginning of the Gospel of Mark." Homilies ofSt. Jérôme, vol. 2, trans. Marie Ligouri Ewald, Fathers
of the Church séries, vol. 48 and 57, [Washington DC: Catholic University of America Press, 1964-66],
57:125-26.) Jérôme may hâve been influenced by Victorinus, ("the golden girdle bound around His breast
indicates the enlightened conscience..." Vie. 1.13, ANF 7:344), and both of them seem to hâve influenced
Gregory the Great: "For to 'gird up the loins' of the flesh is to withhold lust from accomplishment, but to 'gird
up the loins of the mind' is to restrain it from the imagining thereof as well. Hence it is that the Angel who
addresses John is described as being 'girt above the paps with a golden girdle.' For because the purity of the
New Testament puts restraint upon lust of the heart likewise, the Angel who appeared therein, came 'girt' in the
breast." Morals 21.2(5), LF 21:518.

' 9 The modem reader might find such a conclusion surprising, but it is hardly so. A number of factors combine
to lead Andrew to conclude that the breasts represent the Scriptures and the milk by which Christ feeds the
faithful. First, the symbolic meaning of the number two, which is frequently interpreted by the Fathers as a
 25

Rev. 1:14 His headandhis hair were as white wool, as snow, and his eyes as aflame
offire.
For even though he is récent amidst us, nonetheless he is ancient, rather, he is before
time. His white hair is a symbol of this.101 And his eyes are as offire, on the one hand,
illuminating those who are holy and, on the other hand burning the sacrilegious.

Rev. 1:15a And his feet were like glowing brass, red-hot as in afurnace.
[21] The divine Gregory102 also understood that the feet meant the divine
condescension through the flesh. For his feet by treading on the divinity achieved our

référence to the Old and New Testaments. (See Comm. 27, fn 113 for Rev. 1:16 below, in which the "two-edged
sword" is routinely interpreted as the two Testaments.) Secondly, the association of this passage with Hebrews
contributes to this interprétation. After Hebrews introduces the concept of Jésus as the great high priest (4:14) it
compares divine teachings (the "oracles of God") to milk (Heb. 5:12). The Scriptures are often referred to as
the "oracles of God" by the Fathers, because of Paul's comment "In the fïrst place, the Jews were entrusted with
the oracles of God." (Rom. 3:2) An example of how easily this association is made is observable in Clément of
Alexandria. Explaining what it means to be children of God, he begins by citing scriptural références to "milk"
and its allegorical meaning as spiritual food. Despite Paul's use of "milk" as a metaphor to suggest immaturity
in the faith ("I fed you with milk, not solid food, for you were not ready for solid food." 1 Cor. 3:2), Clément
concludes that if infancy is the beginning of faith in Christ, then milk cannot be disparaged as childish and
imperfect. Therefore, milk stands for perfect spiritual nourishment, simple, true and natural. Since Paul is
teaching the Corinthians about Christ, he is "nourishing" them with Christ, the milk of the Word and Clément
combines this with a rather improbable quotation from Révélation, but one which implies perfection: "Rightly,
therefore, the Lord again promises milk to the righteous, that the Word may be clearly shown to be both, 'the
Alpha and Oméga, beginning and end' the Word being figuratively represented as milk." Instructor 1.6. The
Instructor, trans. William Wilson, Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus
and Clément of Alexandria, Ante-Nicene Fathers séries, vol. II, eds. Alexander Robertson and James Donaldson
(Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., reprinted 1989), 218. See Victorinus, who also
interpreted the breasts as the two testaments. (Vie. 1.13, ANF 7:344)
100
Oikoumenios also interprets the description of the long robe and belt as a depiction of Christ as the high
priest, but he focuses on how the girdle is composed of gold rather than the embroidered cloth belts worn by
Jewish priests. He concludes that this represents "the différence between the shadow of the law and the truth
shown by the new girdle." (Oik. 1.27.8, Suggit 30.) Oikoumenios does not comment on the unusual placement
of the belt around the chest.
101
The similarity of this figure to the "Ancient of Days" in Paniel 7:9 is very obvious, and the association was
clearly intended by the author of Révélation. Although not specifïcally referenced by Andrew, his comments
show that Andrew has the Daniel passage in mind. This corrélation is entirely missed by Oikoumenios, along
with the proper understanding of the white hair, which Oikoumenios interprets as God's secret purpose and
intention in Christ which had been kept hidden through the past âges. (Oik. 1.27.9) Victorinus offers a very
peculiar interprétation: "in the white hairs is the multitude of abbots like to wool, in respect of simple sheep; to
snow, in respect of the innumerable crowd of candidates taught from heaven."(Vic. 1.14, ANF 7:344) Caesarius
of Arles expands on this and believes the white hair represents the newly baptized, who are the sheep of Christ.
Exposition of the Apocalypse Hom. 1. L'Apocalypse expliquée par Césaire d'Arles, trans. Joël Courreau, Paris:
Desclée de Brouwer, 1989), 37-8.
102
This référence may be to Gregory Nazianzen, but the précise passage Andrew has in mind cannot be
determined.

oiKovouia.