The Apocalypse of St. John

Front matter

THE APOCALYPSE

OF

ST. JOHN

Preface

PREFACE

The book of the Apocalypse is unlike any other book of the New Testament—and is full of consolation and instruction to all who read its inspired and prophetic words. It lifts the soul up to the beauty and grandeur of Heaven—shows us in all their glory the joys and triumphs of those who were once like ourselves—but who are now changed and happy with those "who have washed their robes and made them white in the blood of the Lamb." How consoling it is to turn from the sordid things of earth—to be carried away with the sublime words that lead us to the throne of God—to the company of the Angels and Saints to the new Jerusalem with streets of gold—to the river and tree of life—to hear the voice of God Himself saying "Blessed is he that keepeth the words of the prophecy of this book."

The following pages will be most interesting to those who love to study the word of God. Father Berry has entered a new field—for there is practically no study of the Apocalypse in the English language—and the points and explanations he has placed before us are both interesting and instructive. The student will read it with pleasure and profit. St. Jerome tells us "The Apocalypse has as many mysteries as words—or rather mysteries in every word." The author has tried in a simple scholarly way to help us view them all with pleasure and understanding.

† JAMES J. HARTLEY,

Bishop of Columbus.

Columbus, Ohio, June 18th, 1921.

Introduction

THE APOCALYPSE OF ST. JOHN

INTRODUCTION

In the study of Holy Scripture it is necessary to bear in mind that its various books are not separate and independent works. It is true, they were written by persons widely distant from one another in time and place, yet the Holy Ghost, their true Author, coordinates them all to one common purpose. The different books are but so many chapters of one and the same great work whose first chapter recounts the origin of the world by creation; its last, foretells the final consummation of all things. The intervening chapters relate in order various happenings between these two extremes.

The Bible does not give a complete history of mankind; in fact it is not intended to teach history as such. The Holy Ghost wishes to strengthen our faith, arouse our hopes in the mercies of God, and instill our hearts with the fear of His punishments. For this purpose He gives a summary view of God's dealings with mankind. There is only an occasional glimpse of things not closely connected with this main purpose. The origin of the material world is briefly sketched while the creation of the angels is only referred to incidently. But the questions which concern us more directly are treated at length. Our nature, our origin, and our destiny summarize the content of Holy Scripture. It teaches that man is a free and intelligent being created in a state of grace and destined to be united with God in Heaven for all eternity. Through abuse of free will man fell from this high estate and is daily exposed to sin and suffering, but the merits of Christ's death on the cross have redeemed man's fallen nature and placed him once more upon the way of salvation.

The person of Christ thus becomes the central figure of all Scripture. He is the "alpha and omega, the beginning and the end." As God, He created all things "and without Him was made nothing that was made. In Him was life and the life was the light of men." As man, Christ is the greatest handiwork of God, the "first-born of every creature" As the God-man, He is our Redeemer, the "only name under Heaven given to men whereby we must be saved." Thus is Jesus Christ the centre from which all things radiate, around which all revolve, and in which all must finally converge.

After recounting the creation and fall of man, the Old Testament announces the coming of the Saviour and narrates the preparation of mankind for this great event. The Gospels and Epistles give the life of our Lord and rehearse His teachings. The Acts of the Apostles outline the first years of the new-born Church. The Apocalypse gives a prophetic history of the Church from the days of St. John to the final consummation of the world.

In its general purpose the Apocalypse does not differ from the other Scriptures. It is to teach men a knowledge of God, enlighten their faith, strengthen their hopes, and give them a rule of conduct by which they may obtain eternal salvation. It is also intended to fortify the faithful in time of trial and temptation, and to guide the Church in every age. In this respect the Apocalypse simply enlarges upon the warnings of Christ concerning persecution of His Church. "The servant is not greater than his master. If they persecuted me they will also persecute you. . . . They will put you out of the synagogue; yea the hour cometh that whosoever killeth you, will think that he doth a service to God." Christ has promised that the gates of hell shall never prevail against His Church, but this very promise foreshadows a mighty conflict with the powers of darkness. The Apocalypse tells of the trials and sufferings of the Church in this great conflict and prophesies her final triumph according to the promise of Christ: "Behold I am with you all days even to the consummation of the world." Hence the prophecies of the Apocalypse should be a source of consolation when we see the Church opposed and persecuted for we have the assurance of the Holy Ghost that she shall come forth triumphant and reign peacefully over all nations.

In other parts of Scripture, purely historical events serve merely as a background upon which are depicted the designs of Providence. St. John pursues a similar method in the Apocalypse. He does not intend to give a detailed prophetic history of the Church. He singles out the more important points to serve as guide-posts along the course of centuries. It may be said that he gives only the philosophy of the Church's history,—the underlying causes of all its outward events.

The laws of sacred and profane history are alike; similar causes must produce similar effects. Hence all history repeats itself in general outlines. Only accidental circumstances differ. This explains why the Apocalypse is written under the form of symbolic visions instead of ordinary discourse. It must give in a few pages a resume of many centuries. One and the same prophecy often announces many similar events separated in time by centuries. The account must be limited to the barest outlines and stripped of every accidental circumstance. Symbolic visions are best suited to this purpose. Moreover they admit of mystic and moral interpretations profitable to the faithful of every age.

The prophecies of the Apocalypse consist almost entirely of symbolic visions whose allegorical sense must be the sense intended by the Holy Ghost. Any other interpretation is unwarranted except where the Apostle has evidently abandoned allegory for ordinary discourse. The chief duty of the interpreter is to search out the key of each symbol. The prophetic writings of the Old Testament greatly facilitate this work because the Apocalypse is strongly tinged with the imagery of the prophets of old and in many instances it further developes prophecies first announced by them.

A study of the Gospels and Epistles also gives a clue to the proper interpretation of many things in the Apocalypse. Thus, for example, the Gospels make it plain that the "kingdom of God" or the "kingdom of Heaven" is the Church in time or in eternity. Again it is evident from the Epistles and from the Acts of the Apostles that the ancients — πρεσβετεροι — are the Apostles, and the bishops and priests of the church.

In some cases St. John himself gives the key to his visions. Thus, an angel is an Apostle or bishop sent by Christ to, teach and govern His Church. In a similar sense our Lord calls St. John the Baptist an "angel." In other cases the meaning is evident from the context. The "Lamb standing as it were slain can be none other than Christ triumphant at the right hand of God the Father. Hence the words "as it were slain" must refer to Christ mystically slain in the Holy Eucharist.

It has been customary to divide the Apocalypse into seven visions with a prologue and an epilogue, as follows:

Prologue I, 1-8

1st Vision.—Letters to the seven churches. 1, 9—iii, 22.

2nd Vision.—The seven seals, iv, 1—viii, 1.

3rd Vision.—The seven trumpets, viii, 2—xi, 18.

4th Vision.—(a) The woman and the dragon.

(b) The beast of the sea.

(c) The beast of the earth.

(d) The harvest and the vintage, xi. 19—xiv, 8.

5th Vision.—The seven angels with seven plagues, xv, 1—xix, 21.

6th Vision.—The binding and loosing of Satan, xx, 1-15.

7th Vision.—The resurrection, general judgment, and the heavenly Jerusalem, xxi, 1—xxii, 5.

Epilogue XXII, 6-21

Instead of this commonly received division, the following is here submitted in the belief that it is justified by the commentary which follows. Yet in this, as in all things, we submit to the unerring judgment of the Church, the "pillar and ground of the truth."

Prologue I, 1-8

Part I

From the Days of St. John to the Opening of the Abyss

i.—General warning to the churches, i, 9—iii, 22.

ii.—Constitution of the Church, chs. iv-v.

iii.—Persecution of the Church, and fall of the pagan Empire of Rome. ch. vi.

iv.—The Church firmly established, ch. vii.

v.—The Vicissitudes of the Church, ch. viii.

Part II

From the Opening of the Abyss to its Closing

i.—Preparation for the Reign of Antichrist.

(a) Heresies and Religious Wars. ch. ix.

(b) A Preparatory Vision, ch. x.

(c) The Two Witnesses, ch. xi.

(d) Conflict between the Church and Satan, ch. xii.

ii.—The Reign of Antichrist and his Overthrow.

(a) Antichrist and his Prophet, ch. xiii.

(b) Prophets of Victory, ch. xiv.

(c) Seven Plagues on the Empire of Antichrist, chs. xv-xvi.

(d) The Beast and the Harlot, ch. xvii.

(e) The Fall of Babylon, ch. xviii.

(f) The Hymn of Victory, and the Condemnation of Antichrist and his Prophet, ch. xix.

Part III

From the Closing of the Abyss to the End of the World

i.—The Universal Reign of Jesus Christ. xx, 1-6.

ii.—The Loosing of Satan and the Last Persecution. xx, 7-10.

iii.—The Resurrection and General Judgment. xx, 11-15.

iv.—The Heavenly Jerusalem. xxi, 1—xxii, 5.

Epilogue XX, 6-20

According to this division the three parts of the Apocalypse correspond to three successive periods in the history of the Church and furnish a prophetic history that extends from the time of St. John to the final triumph of the Church in glory.

The above division of the Apocalypse and the explanation which follows are based upon an article by Père Gallois, O. P., which first appeared in the Revue Biblique. It was then issued in pamphlet form by P. Lethielleux, Paris, in 1895, with a prefatory letter by Père Monsabré, O. P., which, we believe, is sufficient guaranty for its complete orthodoxy. The present work is practically an enlarged adaptation of the article by Perè Gallois, but many departures from his opinions demand that it be issued as a separate work with due acknowledgment to the original author. It is not intended to be a complete exegesis of the Apocalypse, yet we hope it may lead to a better understanding of those obscure prophecies in which the Holy Ghost foretells the vicissitudes of the Church and its final triumph over all enemies.

Chapter 1

THE PROLOGUE

CHAPTER I

1. The revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass and signified, sending by his angel to his servant John, 2 who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen.

3. Blessed is he that readeth and heareth the words of this prophecy: and keepeth those things which are written in it. For the time is at hand.

1. The revelation (apocalypse) of Jesus Christ. The Greek word αποκαλυψις signifies a revelation; a making known. It also means the revealing of one's self, a coming. Both meanings are appropriate here. It is a revelation which Christ has made concerning His Coming in power and majesty. It is also a prophecy of events leading up to this second coming.

These things "must shortly come to pass." They comprise the whole history of the Church from the time of Christ until the end of the world. Hence their accomplishment was already beginning in the days of St. John.

This revelation has been confided to Jesus Christ by God the Father. Christ in turn sends an angel to impart it to His servant John. Angels are the natural intermediaries between God and man. They often fulfilled this mission before the time of Christ. Today their ministry is less needed for this purpose since we have the unerring Church of Christ as our teacher and guide in all things pertaining to salvation.

2. By writing these revelations St. John has given testimony to God and to Jesus Christ. Testimony may be given by word or by works, especially by martyrdom. St. John here gives testimony by written word.

3. Whoever reads this book, opens his heart to its teachings, and conforms his life to its precepts is worthy of eternal happiness. Let no one say that the book was written for future ages only. It is already being fulfilled and every Christian should find therein a rule of life suited to the circumstances in which God has placed him.

CHAPTER I

4. John to the seven churches which are in Asia. Grace be to you and peace from him that is, and that was, and that is to come, and from the seven spirits which are before his throne.

5. And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth, who hath loved us, and washed us from our sins in his own blood, 6, and hath made us a kingdom and priests to God and his Father, to him be glory and empire for ever and ever. Amen.

7. Behold he cometh with the clouds, and every eye shall see him, and they also that pierced him. And all tribes of earth shall bewail themselves because of him. Even so. Amen.

8. I am alpha and omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come, the Almighty.

4. St. John begins by laying down a rule of conduct for those of his own times. He is an Apostle, and in particular, the Apostle of Asia Minor. Hence he addresses himself to the bishops and churches of that province; yet his words are of universal application. Through the churches of Asia Minor, he addresses all churches through out the world for all time.

Some interpreters take the seven churches as types of seven ages in the Church. Much can be said in favor of this opinion, but it is difficult to distinguish periods in the Church corresponding to the characteristics of these seven churches as described in the Apocalypse. Thus, for example, the church of Ephesus, characterized by lack of fervor and zeal, would represent the Apostolic period of the Church. But it cannot be said with any historical accuracy that the Church in that age was especially noted for lack of fervor and zeal.

The simpler and, as we believe, the more correct view likens these letters of St. John to many of St. Paul's Epistles which were written to particular churches for particular purposes, but intended by the Holy Ghost to be documents of warning and instruction for all churches and for all times. The universal character is much more evident in these seven letters than in the Epistles of St. Paul. They were not sent as separate letters to the individual churches, but form an integral part of the Apocalypse which was sent to each church as one complete document.

In Holy Scripture "seven" is the most sacred of numbers. The seventh day of the week was consecrated to God in a special manner. The Paschal feast lasted seven days. Seven weeks later came the feast of Pentecost when seven lambs were offered in sacrifice. Seven sprinklings of blood were prescribed for sin. In the Holy Place stood the seven-branched candlestick with its seven lights. In fact the number seven is found on almost every page of Holy Scripture. It is the perfect number, the symbol of perfection, fullness, or universality. It seems to have acquired this meaning from the fact that God completed the work of creation in six days and rested on the seventh which He blessed and sanctified.

The Apostle prays for peace and grace; not such peace as the world can give, but peace and grace from God. "Peace I leave with you; my peace I give unto you; not as the world giveth, do I give unto you." This peace from heaven is proclaimed upon earth by the seven spirits who stand before the throne of God. Three of them are known by name. They are the Archangels Raphael, Gabriel, and Michael. St. Raphael said: "I am the Angel Raphael, one of the seven, who stand before the Lord." He was sent with a message of peace to Tobias of old. St. Gabriel announced peace to Daniel, to the Priest Zacharias, and to the Blessed Virgin. St. Michael, the special protector of the Jewish nation, now guards the Church against her enemies that she too, may enjoy the peace that comes from God.

5. The. seven spirits also represent the ministers of the Church who preach the Gospel of peace and grace to all nations. Jesus Christ, their Master, is the Prince of Peace, and becomes for us the source of all grace through the merits of His life, death and resurrection. All earthly kings and rulers must accept His law and govern according to His precepts because He is King of kings and Lord of lords.

Through the infinite love of Jesus Christ we have been redeemed and cleansed from sin by His Blood. "Having loved his own who were in the world, he loved them unto the end." "And the blood of Jesus Christ cleanseth us from all sin."

6. Christ has established the Church as His kingdom upon earth with the bishops and priests as its teachers and rulers. Hence St. John says to the bishops, his co-laborers in the Church: We have been made kings and co-heirs of His kingdom; we have been chosen priests to render glory to His eternal Father. To Christ also belongs equal honor through all ages because he is God, equal to the Father in all things.

Those to whom St. John writes are priests and rulers in the Church. This proves that St, John does not write directly to the different churches but to their bishops. Hence the words of praise or reproof written to the "angels" are personal warnings to the bishops and through them to the churches.

7. Looking down the vista of ages, St. John sees our Lord coming in clouds of glory to judge the living and the dead. With the prophets of old, clouds were ever symbols of divine majesty. It is worthy of note that the Apocalypse is literally filled with striking expressions of St. John's faith in the divinity of Christ. This is proof sufficient that this dogma of Faith was not invented after the time of the Apostles as rationalists would have us believe.

At His second coming Christ will be manifest to all; even those who put Him to death on the cross shall behold His power and majesty. Then will all nations mourn because of the judgment that awaits them. The last words of this verse express the certainty that these things must come to pass. They are also a prayer: "So let it be. Amen."

8. Alpha is the first letter of the Greek alphabet, and omega the last. Hence Christ calls Himself "alpha and omega, the beginning and the end."

Part 1

PART I

From the Time of Christ to the Opening of the Abyss

The voice which I heard, as it were the voice of a trumpet said: Come up hither, and I will show thee the things which must be done hereafter.

APOCALYPSE

iv: i.

1. GENERAL WARNING TO THE CHURCHES

9. I John, your brother and your partner in tribulation, and in the kingdom, and patience in Christ Jesus, was in the island which is called Patmos, for the word of God and for the testimony of Jesus.

10. I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

11. Saying: What thou seest, write in a book: and send to the seven churches which are in Asia, to Ephesus, and to Smyrna, and to Pergamus, and to Thyatira, and to Sardis and to Philadelphia, and to Laodicea.

12. And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:

13. "And in the midst of the seven golden candle sticks, one like to the son of man," clothed with a garment down to the feet, and girt about the paps with a golden girdle.

14. And his head and his hairs were white, as white wool, and as snow, and his eyes were as a flame of fire.

15. And his feet were like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.

16. And he had in his right hand seven stars. And from his mouth came out a sharp two-edged sword: and his face was as the sun shineth in his power.

17. And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the first and the last.

18. And alive and was dead, and behold I am living for ever and ever and have the keys of death and of hell.

19. Write therefore the things which thou hast seen, and which are and which must be done hereafter.

20. The mystery of the seven stars, which thou sawest in my right hand and the seven golden candle sticks. The seven stars are the seven angels of the seven churches. And the seven candlesticks are the seven churches.

9. "For the word of God and for the testimony of Jesus refers to sufferings which St. John endured for his faith. Thus the martyrs were slain "for the word of God, and for the testimony which they held." This interpretation is confirmed by the fact that the Apostle shared in the sufferings of his brethren; he was "a partner in their tribulations. He was even then suffering the hardships of exile in Patmos.

Many authors take the words of St. John to mean that he was on the Island of Patmos for the purpose of receiving the "word of God" and to give testimony by his writing. But in the Apocalypse St. John does not use the Greek word "dia" in connection with the "word of God" to express a purpose. It always means "for the sake of" or "in consequence of." No doubt, St. John would also look upon his banishment as an act of divine Providence preparing him for these great revelations.

Toward the end of Domitian's reign, St. John was brought to Rome and cast into a cauldron of boiling oil. Miraculously escaping from this he was banished to the Island of Patmos about the year 95 A. D. Upon the death of Domitian the following year, St. John returned to Ephesus where he died a peaceful death about 100 A. D.

Patmos is a desolate island of volcanic rocks in the Aegean Sea, about sixty miles southwest of Ephesus. Its excellent harbor made it a stopping place for vessels on the way from Rome to Ephesus. Pliny informs us that it was used as a place of exile. A cave about half way between the shore and the modern town of Patmos is pointed out as the spot where St. John received his revelations.

10. St. John received this revelation on Sunday—the Lord's day. This fact is interesting because it shows at what an early date the Christians dedicated the first day of the week to the service of God as indicated by the name Lord's day. Perhaps St. John had withdrawn from his fellow exiles on that day to devote himself to prayer. While thus engaged in prayer he heard a voice clear and piercing as a trumpet blast. It was a voice to be heard to the uttermost parts of the earth.

12, 13. Turning to see whence the voice came, St. John beheld a vision of seven golden candlesticks, and in the midst of them our Lord, clothed in the white robe of the priesthood. He appeared to St. John in his human form—"like to the son of man."

The seven candlesticks represent the seven churches of Asia. As noted above, seven is the perfect number which denotes universality. Hence by extension the seven candlesticks represent all churches throughout the world for all time. Gold signifies the charity of Christ which pervades and vivifies the Church.

14. The snow-white locks are a symbol of wisdom and eternity. The all-seeing eyes were as flames of fire - terrible to the wicked, but a symbol of all-consuming love for the faithful. Fire is one of God's great gifts to man, yet it is also man's most destructive enemy.

15. The feet of glowing brass remind us of the rigorous justice of divine judgments. The voice, like the roar of mighty waters, proclaims mercy and love to the faithful, but threatens punishment to the wicked. Water, like fire, is a great good, or a terrible evil according to circumstances.

16. The seven stars represent the seven bishops of Asia and through them all bishops of the Church. Bishops are stars set in the firmament of the Church to enlighten and direct the faithful through the dark sea of life. Christ holds the stars in His right hand to show His great solicitude for those charged with the government of His Church and the care of souls.

The sharp two-edged sword is the Gospel which destroys sin and heresy. "The word of God is living and effectual, and more piercing than any two-edged sword.

The countenance, bright as noon-day sun, reveals the glory of Christ's risen body. It is also a symbol of the enlightening power of the Gospel which leaves the wicked without excuse for their wilful blindness. "If I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin."

17, 18. Overcome with fear and admiration St. John fell to the ground. Our Lord then revealed His identity with words of reassurance: "Fear not, for I am the Lord who arose from the dead to die no more. " " Christ rising again from the dead, dieth now no more; death shall no more have dominion over him" because He holds the keys of death and hell. The words of Christ must certainly have carried St. John back to that other scene on Mount Tabor where our Lord revealed His glory to the three Apostles some sixty-five years before.

19, 20. Christ Himself explains the meaning of the candlesticks and stars. He thus shows that the prophecies of the Apocalypse are to be understood in an allegorical sense unless the text clearly indicates a different interpretation. In some few passages the meaning is explained. In most cases the interpretation must be sought in the writings of the prophets who used like symbols to express similar truths.

TO THE CHURCH OF EPHESUS

CHAPTER II

1. Unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:

2. I know thy work, and thy labour, and thy pa tience, and how thou canst not bear them that are evil, and thou hast tried them who say they are apostles, are not, and hast found them liars;

3. And thou hast patience, and hast endured for my name and hast not fainted.

4. But I have somewhat against thee, because thou hast left thy first charity.

5. Be mindful therefore from whence thou art fallen: and do penance, and do thy first works. Or else I will come to thee, and will move thy candlestick out of its place, except thou do penance.

6. But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.

7. He that hath an ear, let him hear what the spirit saith to the churches. To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God.

1. The angels addressed by St. John are the bishops of the churches to which he writes. The Greek word αγγελος means "one sent," a "messenger." Bishops are ministers sent by Christ to rule His Church.

Ephesus was an important city on the western coast of Asia Minor. It was chiefly noted for the temple of Diana which was counted among the seven wonders of the world. The temple was stripped of its riches by Nero and finally destroyed by the Goths in 262 A. D. St. Paul preached the Gospel in Ephesus for three years and left his disciple, St. Timothy, as bishop, to carry on the work. St. John also spent his last years at Ephesus where he wrote the fourth Gospel. An ancient tradition says that Mary Magdalene a] so died at Ephesus.