56

the complète removal of the mind of the one hearing it from the earthly (realm) to the things
happening in heaven.240

Rev. 4:2-3 And immediately I was in the Spirit. And behold, a throne stood in
heaven, 3and one sitting upon the throne who appeared like the stone jasper and carnelian,
and a rainbow was around the throne that looked like an emerald.
After hearing the voice and stamped by the Spirit,241 he says, he saw the sovereign
throne, through which is meant the repose in the saints of God, for He is enthroned with
thèse.242 After that he présents the Father seen hère, not attributing bodily characteristics to
him,243 just as in the previous vision of the Son,244 but he compares Him to precious stones;

concludes that the heavenly visions were the resuit of persistent knocking on the metaphorical door of heaven
by prayer. "So rise from your sleep that ye may knock on Christ's door, which Paul also entreats to be opened
to him... so that the door be opened to him to speak the mystery of Christ. And perchance, it is that door which
John saw opened, for he saw and said, "After thèse things I looked, and behold, a door was opened in
heaven..." so the door was open to John, the door was open to Paul..." {Hom. On Luke, 7.89. Exposition on
Luke, trans. Theodosia Tomkinson, 267-8.) Victorinus completely allegorizes the open door, concluding that the
door symbolizes the New Testament (Vie. 4.1, ANF 7:347-8) and the door was open upon Christ's ascension
into heaven.
240
An allusion to Col. 3:2 "Set your minds on things that are above, not on things that are on earth."
241
Andrew's interprétation continues along the Unes of his explanation that John did not really "go to" heaven,
not even "in the Spirit," words which had been emphasized by Oikoumenios to indicate a mystical
"transportation." For Andrew "in the spirit" means that John's mind was "stamped by the spirit" (i:\mcu0eic).
The expérience was a "complète removal of the mind' from earthly to heavenly places. The vision of the Father
hère is like the prior vision of the Son. He is not physically described as though he had been "seen" in any
manner. Rather, the description, just as that of Christ in chapter 1, is an entirely symbolic depiction which
expresses God's inhérent qualities. For Victorinus, "in the spirit" means that John's mind was opened by the
Spirit. (Vie. 4.2, ANF 7:348)
242
"The throne set: what is it but the throne of judgment and of the King?" (Vie. 4.2, ANF 7:347) One would
naturally expect the throne to symbolize rule or judgment, but Andrew consistently understands it to represent
repose.
243
Interestingly, Andrew writes that by the description John "présents the Father" (emphasis added) as though
we too are invited to engage our imagination by the brilliancy of the depiction. As noted above (fn 241)
Andrew's understanding of what occurred contrasts somewhat with Oikoumenios who believes that John "went
up in the Spirit" to heaven and in some manner "saw" something. (3.5.1-3) Oikoumenios recognizes that this
créâtes a problem. Andrew had also recognized the problem and avoided it completely. But Oikoumenios must
quickly clarify how John's vision of God does not contradict those Scriptures which say that God cannot be
seen, such as, "No one shall see my face and live" (Exod. 33:20), and even the Evangelist's comment "No one
has ever seen God" (John 1:18). Oikoumenios explains that God does not look like precious stones and in fact
God was not described at ail, since he cannot be seen. What was described, according to Oikoumenios, were the
"énergies" or "activities" of God (TCÛV èvepyeuûv toû Oeoû, Oik. 3.5.3, De Groote 105). His goodness and
créative activities were shown by the green jasper and his awesome nature and punishing power by the fiery
carnelian. Suggit has translated the word "énergies" or "activities" as the "acts" of God (Suggit 53), but this
does not convey the theological importance and usage of the word. Andrew rejects both Oikoumenios'
 57

first, jasper meaning, as pale green, the evergreen at once both the life-bringer and bestower
of the food of the divine nature, through which every seed brings forth young sprouts. [48]
In addition to this (it indicates that the Father is) fearful to opponents — for they say that
jasper is fearful to wild beasts and phantoms245 — and also after this (it means) the
therapeutic spiritual healing of those who receive (him). For the great Epiphanios says that
when placed upon (someone) this stone (carnelian) heals illnesses and wounds made by iron
(weapons).246 And the rainbow like an emerald shows the variety and blooming virtues of the
angelic orders.24

Rev. 4:4 And around the throne (were) twenty-four thrones, and sitting on the
thrones (were) twenty-four elders wrapped in white garments, and upon their heads (were)
gold crowns.
[49] Someone before us, took thèse (to be) Abel, and twenty others of the Old
(Testament) and three of the New (Testament).248 Either this or perhaps we must understand

terminology and his conclusion probably because the word "énergies" is too closely associated with the
"nature" of God (tjrûoiç). Neither can ever be seen. Andrew avoids any suggestion that either God's énergies or
His nature are depicted. Rather, Andrew emphasizes that God is only "compared to" the precious stones rather
than being described (àXXà -tiuioiç CCÙTOV XiGotç àneiKaÇei). Victorinus' interprétation unfolds along
entirely différent Unes. The two types of stones represent God's judgment because of the connection to the
throne. He concludes that since they are the colors of water and of fire, the first represents the prior destruction
of the world by the Great Flood and the other symbolizes the future destruction of the world by fire (Vie. 4.3,
ANF 7:348).
244
This confions that Andrew understands the description of Christ in chapter 1 as entirely symbolic, and in no
manner a depiction of a "vision."
245
Epiphanios,rcepixcôv SoàÔea AIGCDV 6 (de Gemmis) P.G. 43 297 D. TOÛTOV <t>ao-iv oi ua)0wioioiTOTJÇGipaç
Toùçèv cVypcp <j>opeîa0ca KCÙ rà ^avancera. See also Plinius, Nat. Hist. 37.18 and Dioscurides De mat. med.
5.142.
246
Epiphanios, ibid. See also Chp. 67, Text 245, Comm. 225.
247
This is Oikoumenios' interprétation of the rainbow (3.5.10).
248
This is the clearest référence to Oikoumenios by Andrew which we hâve seen thus far. The référence to the
singular "another" rather than the typical vague indication "some," suggests that this is the opinion of
Oikoumenios alone. Oikoumenios identifies the twenty-four elders as Abel, Enoch, Noah, Abraham, Isaac,
Jacob, Melchizedek, Job, Moses, Aaron, Joshua, Samuel, David, Elijah, Elisha, the twelve minor prophets
combined into one, Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, John the Baptist, James the son of Joseph (i.e.,
"the brother of the Lord"), and Stephen. (3.7.1). Oikoumenios' explicit identification of spécifie persons sitting
on the thrones confirms that he believed that John "went" to heaven and actually "saw" something. It is not only
a far more literal exegesis than Andrew will accept, but Oikoumenios fails to recognize any symbolic
significance of the number twenty-four, such as representing the Old and New Israël or ail of the people of God.
Victorinus identifies them as the twelve patriarchs and the twelve apostles (Vie. 4.8, ANF 7:349). Oikoumenios
 58

it to be indicating those who hâve been adorned in deeds and speech by twenty four primary
éléments.249 Let the reader be tested.250 To understand it quickly more suitably,251 by the
twelve elders (are meant) those who excelled in the Old (Testament) and by the twelve others
those who excelled in the New.252 For from those were pre-eminent both the twelve leaders
of the tribes, also those twelve apostles in the New, to whom the Lord promised to seat on
twelve thrones. The white clothes are symbols of the brilliant life and the unending feast
254
and gladness, the crowns of victory which (belong) to those who behaved like men255 and
were successful against the evil démons.

Rev. 4:5a From out ofthe throne came flashes oflightning and sounds andpeals of
thunder.

concluded that the twelve apostles cannot be among thèse elders because Jésus promised that they would sit on
twelve thrones "not now, but in the new âge" (Matt. 19:28). Oikoumenios concludes that since the new âge has
not yet commenced, the elders whom John saw cannot be any of the apostles (3.7.2). This supports our
contention that Oikoumenios believes that John "saw" something in the présent moment. Since Oikoumenios
believes that Révélation is also future prophecy, there would be no reason why none ofthe twelve apostles were
among those seated on the thrones unless he believed that John actually witnessed a contemporaneous moment
in heaven, rather than a symbolic glimpse into the future.
249
This points to a tropological, or "moral" interprétation intended for the spiritual improvement of the reader.
The twenty four elders could represent virtues. Andrew assumes that the reader knows which twenty-four
éléments or principles are foundational for appropriate deeds and speech.
250
This is the first direct invitation for the reader to engage the text. In his introduction Andrew expressed his
opinion that the Apocalypse could serve as training for the quickness of the mind (Text 9, Comm. 10). He
believes the reader should engage his own intellect toward an understanding ofthe text.
251
Andrew initially appears to allow the interprétation of Oikoumenios and also a tropological possibility.
Having mentioned those alternatives first, he now indicates that he does not prefer them. He opts for something
"more suitable" in keeping with the symbolic character of Révélation.
252
Andrew identifies the twenty-four elders with actual historical persons, but recognizes the greater
significance of the number twenty-four as twelve times two, and that thèse historical leaders of Old and New
Israël represent the totality ofthe people of God.
253
Matt. 19:28, Luke 22:30.
254
Note that in this context the white clothes do not dénote purity in Andrew's opinion but wedding garments,
because the elders are in the Kingdom of Heaven, which Christ compared to a marriage banquet. (Matt. 22:1-10
and 25:1-13) Earlier the white robes, promised to those in Sardis who had not soiled their garments, represented
the baptismal garments (Chp. 7, Text 37, Comm. 46). Oikoumenios sees the white garments as symbols of
purity and the crowns are signs of their conquest over the passions (3.7.3).
255
àvSptadiuevoi (àvôpiÇoum), which means both to behave like a man and also to fight bravely. To "act like a
man" is équivalent to "being brave." Hère, it is bravery in spiritual warfare that is rewarded.
 59

And from hère is demonstrated the fearful and astonishing (aspect) of God against
those unworthy of his long-suffering. To those, however, who are worthy of salvation both
(the lightening and thunder) inspire enlightenment, the one to the eyes of the mind and the
other to the spiritual ears upon which they hâve fallen.256

et

J0
[50] Rev 4:5b - 6a And seven torches offire burn before the throne, which are the
seven spirits ofGod; 6aand before the throne like a glass sea like crystal.
We must understand thèse spirits (are) either, as Irenaeus says, the seven angels who
surpass the others,257 or the activities258 of the life-giving Spirit, which Isaiah had recalled.259
I think it is unlikely to be neither of the two. The glass sea désignâtes the multitude of the
holy powers, and also the clarity, spotlessness and calmness of the future life.260 Perhaps
256
To Oikoumenios the dramatic manifestations of thunder and lightening are awesome and fearful to everyone.
For Victorinus, the "lightenings signify the Lord's advent, and the voices the announcements of the New
Testament, and the thunders, that the words are from heaven. The burning torches of fire signify the gift of the
Holy Spirit, that it is given by the wood of the passion." (Vie. 4.5, ANF 7:349)
257
Hère again Schmid cites Irenaeus Hères. 1.5.2 in the mistaken belief that Andrew is citing Irenaeus in a
passage which describes Gnostic cosmology. (See Text 19, Comm. 23, fh 93.) However, what Andrew has in
mind is Proof of Apostolic Preaching 9. This is especially évident due to the référence in that passage to Isaiah,
whom Andrew explicitly cites hère. "Now the world is encompassed by seven heavens, in which dwell Powers
and Angels and Archangels, doing service to God, the Almighty and Maker of ail things: not as though He was
in need, but that they may not be idle and unprofitable and ineffectuai. Wherefore also the Spirit of God is
manifold in (His) indwelling, and in seven forms of service is He reckoned by the prophet Isaiah, as resting on
the Son of God, that is the Word, in His coming as man." Irenaeus then quotes Isa. 11:2 (See below, fn 259.) St.
Irenaeus, The Démonstration of the Apostolic Preaching, trans. J. Armitage Robinson (from the Armenian),
Translations of Christian Literature séries IV, "Oriental Texts" (New York: Society of the Promotion of
Christian Knowledge, 1920), 77-78.
258 » *
evepyeiaç.
259
Isa. 11:2. "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge and the fear of the Lord." Even though this verse in Isaiah is a
messianic prophecy and was interpreted as such by the Fathers, it also greatly influenced the Pneumatology of
the early Church. Gregory of Nyssa combined the image of seven lamps in Zech. 4:2 with the seven spirits of
Isa. 11:2 in his description of the ark of the covenant. "And if you should hear about lamps which hâve many
branches coming out of one candlestick so that a full and brilliant light is cast ail around you would correctly
conclude that they are the varied rays of the Spirit which shine brightly in this tabernacle. This is what Isaiah is
speaking about when he divides the lights of the Spirit into seven." {The Life ofMoses 181. Gregory of Nyssa,
The Life of Moses, trans. Abraham J. Malherbe and Everett Ferguson, Classics of Western Spirituality séries,
[New York: Paulist Press, 1978], 100.) Oikoumenios, relying on Clément of Alexandria, believes that the seven
spirits are angels because Clément writes that there are seven archangels which are like torches of fire.
{Miscellanies 6.16.143.1) and because of Ps. 104(103):4 "He makes his angels spirits, his ministers a flame of
fire." (NKJV)(Oik. 3.7.5)

Both Oikoumenios and Andrew agrée that the sea represents the multitude of spirits in heaven, but according
to Oikoumenios they are crystal clear because they are pure of every défilement (3.7.6). Victorinus' conclusion
 60

what is indicated by this (glass) is the back of the sky which is covered with the water that is
inaccessible to us, according to the psalm.261 If some had considered it to be the crystal-like
nature of the sky, we must also consider whether the substance of the God-trodden surface is
meant by this, having both the brightness and clarity. But the search into things beyond the
appréhension of the mind is laughable.

Rev. 4:6b And in the midst of the throne, and around the throne, (were) four
animais, full ofeyes in front and behind:
The throne is shown by this to be signifying the reign and resting place of God, in
which and around which he (John) saw the Seraphim,262 being taught through the multitude
of their eyes their ability to see God with regard to the divine light, and also that those (eyes)
behind and in front receive light and knowledge from God.

[51] Rev. 4:7 And the first animal (was) like a lion, the second animal (was) like a
calf the third animal had a face like a man, and the fourth animal (was) like an eagle
flying.
Thèse animais, we think, were also seen by Isaiah, by the four individuals is meant
either the four éléments of God's création and maintenance, as some thought,264 or the

is entirely différent. Since the sea is located in front of the throne, the sea represents "the gift of baptism" which
was given through the Son "in time of repentance, before He exécutes judgment. It is therefore before the
throne, that is, the judgment." (Vie. 4.6, ANF 7:348)
261
Ps. 104(103):3, "You set the beams of your chambers on the waters." Andrew expresses the cosmology of
his time, (which for the Fathers was greatly influenced by the Bible), that water was restrained above the earth
behind the "firmament" of heaven (Gen. 1:6.). See Basil the Great, On the Six Days of Création, Hom. 3.
262
Andrew has identified them as the seraphim, but the heavenly animais are not identified as such in the
biblical text. The Apocalypse combines the description of the seraphim in Isaiah 6 with Ezekiel's vision of the
cherubim (1:5-10) which describes four living créatures, each with many eyes and four faces: a lion, a calf, a
man and an eagle (Ezek. 1:18).
263
The most striking aspect of the description is the four faces and the many eyes. Since Isaiah does not
mention faces or eyes, one would think that Andrew would identify the animais as the cherubim of Ezekiel's
vision. But Andrew concludes they are the seraphim because Isa. 6:2 describes the seraphim as having six
wings and singing "holy, holy, holy" (Isa. 6:3), which is the hymn that the animais are about to sing in Rev.
4:8b.
264
This is Oikoumenios' opinion. "For since every perceptible and earthly body is composed of four éléments -
fire, earth, air and water - each of the living créatures represents one of thèse." (3.9.3, Suggit 57-8) For
Oikoumenios the lion represents fire, the ox is the earth, the man is air and the eagle is water. They are around