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1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God. 6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. 13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. 14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.
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[AD 258] Cyprian on Revelation 14:1
That in this sign of the Cross is salvation for all people who are marked on their foreheads. In Ezekiel the Lord says: "Pass through the midst of Jerusalem, and thou shalt mark the sign I upon the men's foreheads, who groan and grieve for the iniquities which are done in the midst of them." Also in the same place: "Go and smite, and do not spare your eyes. Have no pity on the old man, and the youth, and the virgin, and slay little children and women, that they may be utterly destroyed. But ye shall not touch any one upon whom the sign is written, and begin with my holy places themselves." Also in Exodus God says to Moses: "And there shall be blood for a sign to you upon the houses wherein ye shall be; and I will look on the blood, and will protect you. And there shall not be in you the plague of wasting when I shall smite the land of Egypt." Also in the Apocalypse: "And I saw a Lamb standing on Mount Sion, and with Him a hundred and forty and four thousand; and they had His name and the name of His Father written on their foreheads." Also in the same place: "I am Alpha and Omega, the first and the last, the beginning and the end. Blessed are they that do His commandments, that they may have power over the tree of life."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 735] Bede on Revelation 14:1
And I looked, and behold, the Lamb stood on Mount Zion. That is, the Lord Jesus Christ, provided an example of virtue and protection to His Church, which is laboring under the burden of its struggles. By showing His body, which was both powerful enough to confound the dragon and marked with the seal, He demonstrates that the Church, shining with its usual brightness and joy in its number, should not fear having succumbed to the fury of the beast. Note that the beast stands on the sand of the sea, while the Lamb stands on Mount Zion.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:1
And with him one hundred forty-four thousand. This finite number should be understood as representing an infinite number, apt for the mystery's secret meaning, and fitting for the examination of virgins, who love God with all their heart, soul, and mind (Matthew XXII), and who are also consecrated in integrity to Him with their bodies, which consist of four qualities. For three times three makes nine, and four times four makes sixteen. Sixteen times nine completes one hundred forty-four. Therefore, when such a perfect multitude is seen among those who are on Mount Zion with the Lamb, there should be no doubt about the rest of the members of the Church.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:1
Having his name and the name of his Father written on their foreheads. He shows the contrast with the mark on the forehead of the beast’s followers, saying that God and Christ are written on the foreheads of the Church.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:1-5
The Lord is described in the gospels as addressing the lawless people of the Jews: “Behold, your house is forsaken.” For they were no longer worthy of God’s presence after their madness with the cross. So how is it that the Lord is now shown by the vision as standing on Mount Zion, as though they had repented? The Romans clearly saw to it that their city, the temple, and their race had been completely abandoned when they burned the temple, set fire to cities, ravaged all their land, and enslaved their chief city itself.

But now by showing the Lord as having ascended Mount Zion he indicates the return of Israel in the last days through faith, and that the Lord will claim them as his own and take them to himself. For this is the good news they were promised through Isaiah when he says, “The savior will come from Zion and will turn away impiety from Jacob, said the Lord.” Both the prophet and the apostle are in agreement with Isaiah: the former sings, “You will make them turn back, you will prepare their presence among your remnant,” and the other writes, “When the full number of the gentiles comes in, then shall all Israel be saved.”

And with him, he says, there were a hundred and forty-four thousand with his Father’s name written on their foreheads. Earlier on he called the twelve thousand believers from each of the tribes of Israel a hundred and forty-four thousand. So is he now speaking of these? I do not think so; for he did not name them with the definite article; for he did not say the hundred and forty-four thousand, but only a hundred and forty-four thousand; and he did not assert that they had remained celibate. For celibacy was not very seriously considered by Israel, as it certainly was later by those from the gentiles. So we must consider those who have now been named to be a mixed company, coming from both Israel and the gentiles, with the majority from the gentiles.

To have the name of the Father and of his Son written shows that they are garlanded with a certain divine glory.

He says, And I heard a sound like harpists singing a new song before the throne and before the living creatures and the elders. That the sound which was issuing was like that of harpists indicates the sweet God-like harmony of the song. For although “praise is not appropriate in the mouth of a sinner” according to Scripture, it is wholly suitable and in harmony in the mouth of the righteous.

He says, No one could learn the song except a hundred and forty-four thousand who have been redeemed from the earth. I think that no one was able to hear the mysteries of the new song except those who had been made worthy of singing them, for knowledge is given to each in proportion to their purity. “There are many mansions” (or rewards for the good), says the Lord, “in my Father’s house.”

He calls those who were bought by the blood of Christ redeemed. For the precious blood of Christ has been shed on behalf of all people, but unprofitably on behalf of some, that is, those who willingly deprived themselves of the offered salvation. These are they whom the Lord reproaches when he says through the prophet, “What profit is there in my blood, if I go down to destruction?” But, for those who were saved and justified, of whom these who are now mentioned are the firstfruits and forerunners, it is so profitable as to be past description.

These are they, he says, who have not defiled themselves with women, for they are celibate, these who follow the Lamb wherever he goes. They have been redeemed from among human beings as first-fruits for God and the Lamb, and in their mouth no lie was found, for they are spotless. The account of the vision bears witness to those in Christ as being excellent and surpassing human nature.

Source: Commentary on the Apocalypse
[AD 735] Bede on Revelation 14:2
And I heard a voice from heaven, like the voice of many waters. The great voice of the saints, the great devotion of charity, which he reports hearing from heaven, while he had predicted that those who issued the voice stood on Mount Zion. To show that Mount Zion signifies the Church, raised to the joy of sublime contemplation to overcome the burdens of pressures, celebrating the struggles of their King with praise and imitation. This is truly to sing to the Lamb standing.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:2
And the voice I heard was like the sound of harpists playing on their harps. Since all the saints who crucify their flesh with its vices and desires (Galatians V) are God's harpists, praising Him with the psaltery and harp (Psalm CL), how much more so are those who, with the privilege of evangelical chastity, make themselves a whole burnt offering to the Lord, uniquely denying themselves, and taking up their cross (Luke IX), following the Lamb wherever he goes (Revelation XIV)?

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 14:3
If I remember not that it is I who have served Him, how shall I ascribe glory to God? How sing to Him "the new song," if I am ignorant that it is I who owe Him thanks? But why is exception taken only against the change of the flesh, and not of the soul also, which in all things is superior to the flesh? How happens it, that the self-same soul which in our present flesh has gone through all life's course, which has learnt the knowledge of God, and put on Christ, and sown the hope of salvation in this flesh, must reap its harvest in another flesh of which we know nothing? Verily that must be a most highly favoured flesh, which shall have the enjoyment of life at so gratuitous a rate! But if the soul is not to be changed also, then there is no resurrection of the soul; nor will it be believed to have itself risen, unless it has risen some different thing.

Source: On the Resurrection of the Flesh
[AD 735] Bede on Revelation 14:3
And they sang as it were a new song before the throne. The old song was: Blessed is he who has his seat in Zion and his household in Jerusalem. The new song is: Rejoice, barren woman who does not bear (Galatians IV). And also, The Lord says, I will give to eunuchs a place and a name better than sons and daughters, in my house and within my walls (Isaiah LVI).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:3
And no one could learn that song except, etc. To sing the song of the Lamb uniquely is to rejoice with him forever, even in the incorruption of the flesh, above all the faithful. Although the other chosen can hear the song, they cannot sing it, for while they rejoice in the exaltation of the virgins through love, they do not rise to their rewards.

Source: Commentary on Revelation
[AD 160] Shepherd of Hermas on Revelation 14:4
Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one, and with the name they bore also the spirits of the virgins.

Source: Shepherd of Hermas Similitude Ninth
[AD 220] Tertullian on Revelation 14:4
Equally in each sex let the younger age follow the discipline of the elder; or else let the male "virgins," too, be veiled, if the female virgins withal are not veiled, because they are not mentioned by name.

Source: On Prayer
[AD 258] Cyprian on Revelation 14:4
Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way." Also in the same place: "An unmarried man thinks of those things which are the Lord's, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband." Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: "Be ye ready, for three days ye shall not approach to women." Also in the first book of Kings: "And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat." Also in the Apocalypse: "These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 735] Bede on Revelation 14:4
For they are virgins, etc. Blessed Augustine beautifully expounded on these matters by admonishing the virgins. "Proceed," he says, "holy sons and daughters of God, males and females, celibate and unmarried, proceed perseveringly to the end. Praise the Lord more sweetly, whom you think of more abundantly. Hope more happily in Him to whom you serve more fervently. Love more ardently Him to whom you attend more diligently. With girded loins and burning lamps, wait for the Lord when He comes from the wedding. You will bring to the wedding of the Lamb a new song, which you will sing on your harps, such as no one can sing except you. For thus did one who was beloved by the Lamb above others, who was accustomed to recline on His breast, see you in the Apocalypse, twelve times twelve thousand of the holy harpists of unblemished virginity in body, and inviolate truth in heart. Follow the Lamb, for indeed the flesh of the Lamb is also virgin. Follow Him in the virginity of heart and flesh wherever He goes. For what does it mean to follow if not to imitate? For Christ suffered for us, leaving you an example, that you might follow in His footsteps" (1 Pet. 2).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:4
These were purchased from among all as first fruits to God and the Lamb. From that holy and immaculate flock of the Church, as holier and purer sacrifices for the merits of their will, they are chosen by the Holy Spirit: what the Apostle says about them, not having a command from the Lord (1 Cor. 7), he beseeches them to present their bodies as a living sacrifice, holy, and pleasing to God (Rom. 12).

Source: Commentary on Revelation
[AD 542] Caesarius of Arles on Revelation 14:5
Truly, dearest brothers, of what profit is it for a man or woman, whether cleric or monk or religious, if bodily virginity is preserved, as long as purity of the heart is violated by evil desires? Of what benefit is it to show chastity in one member and to keep corruption in all the rest? For if you notice carefully, those virgins who follow the Lamb do not do so merely because of the fact that they have preserved only bodily virginity. Finally, when he had said, “These are they who did not defile themselves with women,” he continued and added, “and in their mouth there was found no lie; they are without blemish.” Listen carefully that if anyone boasts about bodily virginity alone, as long as he loves deceit he will not be able to follow Christ along with those holy virgins. For this reason let no virgin presume only upon her physical virginity, because if she is disobedient or gossiping she knows that she will have to be excluded from the bedchamber of her heavenly Spouse. Although a virgin possesses a hundredfold and a married woman the thirtyfold, still a chaste and humble married woman is better than a proud virgin.

Source: SERMON 155.3
[AD 542] Caesarius of Arles on Revelation 14:5
It does not say “there was no [lie in their mouth],” but “no lie was found in their mouth.” For whatever the Lord finds when he calls forth from here, that is what he judges. For whether through baptism or through penance we are able to be made both virgins and without falsehood in the interior person.

Source: EXPOSITION ON THE APOCALYPSE 14:5, HOMILY 11
[AD 735] Bede on Revelation 14:5
The elect are doubtless imbued with one true faith, even if their merits differ in rank; for they will come to one light of eternal truth in heaven, even though the ones who endeavor to cleave to Christ higher up in this life will enjoy a closer vision of him in that life. Accordingly, it is said of certain ones on account of the merit of their great virtue, “These are those who follow the Lamb wherever he goes”; just before, it is said of others, as if of the nearby branches on the lampstand, “And they were singing a new song, as it were, before the throne and before the four living creatures and before the elders.” By this it is shown that all the saints throughout the streets of that heavenly city sing a new song of gladness to God, but those who in this life transcended the common life of the faithful by the special privilege of sacred virginity are there raised up into a special position above the others in the joy of song.

Source: On the Tabernacle 1.25, 32
[AD 735] Bede on Revelation 14:5
And in their mouth was found no lie. It is not by the merit of chastity alone that virgins are joined to the divine company, unless they have also led an immaculate life free from all contagion of sin. Tychonius interprets this vision not specifically of virgins, but generally of the whole Church, which the Apostle espoused to one husband to present as a chaste virgin to Christ (2 Cor. 11), concluding thus: He did not say, "No lie was in their mouth," but "was not found." As the Apostle says: "And such were some of you, but you were washed" (1 Cor. 6). And the iniquity of the wicked shall not harm him on the day he turns from his iniquity (Ezek. 33), and he can be a virgin, and deceit not be found in his mouth. For he calls virgins those who are chaste and modest.

Source: Commentary on Revelation
[AD 253] Origen of Alexandria on Revelation 14:6
It is Moses who hears from God all that is written down in the law of Leviticus, whereas in Deuteronomy it is the people who are represented as listening to Moses and learning from him what they could not hear from God. This indeed is why it is called Deuteronomy, meaning the second law; a fact that some will think points to this, that when the first law given through Moses came to an end, a second legislation was apparently composed, and this was specially delivered by Moses to his successor Joshua; and Joshua is certainly believed to be a figure of our Savior, by whose second law, that is, by the precepts of the Gospels, all things are brought to perfection. We must also see, however, whether the Scriptures may not perhaps indicate this further truth, that just as the legislation is presented with greater clearness and distinctness in Deuteronomy than in those books that were written at the first, so also we may gather from that coming of the Savior that he fulfilled in humility, when he “took upon him the form of a servant,” an indication of the “more splendid and glorious second coming in the glory of the Father,” at which coming, when in the kingdom of heaven all the saints shall live by the laws of the “eternal gospel,” the figure of Deuteronomy will be fulfilled. And just as by his present coming he has fulfilled that law which was a “shadow of the good things to come,” so also by that glorious coming the shadow of his first coming will be fulfilled and brought to perfection. For the prophet has spoken of it thus: “The breath of our countenance is Christ the Lord, of whom we said that under his shadow we shall live among the nations,” that is, at the time when he shall duly transfer all the saints from the temporal to the eternal gospel, to use a phrase employed by John in the Apocalypse, where he speaks of the “eternal gospel.”

Source: ON FIRST PRINCIPLES 4.3.12-13
[AD 258] Cyprian on Revelation 14:6
That God alone must be worshipped. "As it is written, Thou shall worship the Lord thy God, and Him only shalt thou serve." Also in Exodus: "Thou shalt have none other gods beside me." Also in Deuteronomy: "See ye, see ye that I am He, and that there is no God beside me. I will kill, and will make alive; I will smite, and I will heal; and there is none who can deliver out of mine hands." In the Apocalypse, moreover: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach over the earth, and over all nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God rather, and give glory to Him: for the hour of His judgment is come; and worship Him that made heaven and earth, and the sea, and all that therein is." So also the Lord, in His Gospel, makes mention of the first and second commandment, saying, "Hear, O Israel, The Lord thy God is one God; " and, "Thou shalt love thy Lord with all thy heart, and with all thy soul, and with all thy strength. This is the first; and the second is like unto it, Thou shall love thy neighbour as thyself. On these two commandments hang all the law and the prophets." And once more: "And this is life eternal, that they may know Thee, the only and true God, and Jesus Christ, whom Thou hast sent."

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
[AD 304] Victorinus of Pettau on Revelation 14:6
"And I saw an angel flying through the midst of heaven." The angel flying through the midst of heaven, whom he says that he saw, we have already treated of above, as being the same Elias who anticipates the kingdom of Anti-christ in his prophecy.

Source: Commentary on the Apocalypse of the Blessed John
[AD 560] Primasius of Hadrumetum on Revelation 14:6
He refers to the messenger who runs throughout the church, which is spread far and wide and is to be extended even more. He uses the singular for the plural, or in the one [messenger] he is suggesting the unity of the single church; yet, at the same time, he is alluding to the [many] preachers of eternal life. It rightly says that he preaches an eternal gospel, by which the preacher is taught to look forward to eternal salvation. And so the one who preaches is indicated by that which is preached. Therefore the psalm says, “He who makes the winds his messengers and burning fire his ministers.”

Source: COMMENTARY ON THE APOCALYPSE 14:6
[AD 614] Andreas of Caesarea on Revelation 14:6
The phrase “in mid-heaven” indicates that the angel that here appears is exceedingly lofty and heavenly. It has been sent from above to people, who come from the ground, so that through this middle position it might be a mediator and lead them, in imitation of God, to heaven. And so the body of the Church will be united to Christ, our Head. The “eternal gospel,” which from eternity was foreordained by God, says, “Fear God, but have no fear of the antichrist who cannot kill the soul with the body; rather, fervently stand opposed to him who has power but for a short time, for the time of his judgment and the reward for what he has done is near.”

Source: COMMENTARY ON THE APOCALYPSE 14:6-7
[AD 735] Bede on Revelation 14:6
And I saw another angel flying through the midst of heaven, having the eternal gospel. Since he had described the uncertain and varied struggle of the church militant in the world with the dragon, it remains to show a worthy reward for each army, and to reveal what penalties follow the wicked and what rewards follow the good. The preacher, therefore, traversing through the midst of the church, bears the gospel of the eternal kingdom.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:6
To preach to those who dwell on the earth. It is fitting that those who are lifted by a heavenly flight should also elevate earthly minds from the seat of their lethargy through preaching.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:6
And over every nation, etc. He says, this gospel will be preached in the whole world, and then the end will come.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:6-7
The mid-heaven symbolizes the high and exalted nature of the blessed angel.

He had an eternal gospel; for from of old the teaching “Fear the Lord” brought salvation, since “The fear of God is the beginning of wisdom,” but “love is the end.”

He says one must not fear the formidable and soul-destroying beast, the Antichrist, even if he threatens and does dreadful things. For, he says, the hour of his judgment has come, and the very one who terrifies those on earth will be punished as never before.

He says, and worship him who made all creation, and not the wretched and abominable Devil.

Source: Commentary on the Apocalypse
[AD 560] Primasius of Hadrumetum on Revelation 14:7
Although from the beginning of the Christian faith we have learned that the kingdom of heaven is said to be approaching, here, however, he proclaims that the hour of his judgment will come very soon and is virtually here already. And therefore he maintains that preaching of this kind must necessarily be made known to all people, as also the Lord said, “This gospel will be preached throughout the world, and then the end will come.” And to show that that moment of time takes place, when the adversity of the last persecution will draw near, he has rather added that the temporal power of the beast should best be regarded as insignificant and that the Lord rather be feared, whom every one of his creatures, whom he mentions, acknowledges to be eternal.

Source: COMMENTARY ON THE APOCALYPSE 14:7
[AD 735] Bede on Revelation 14:7
Fear God and give Him glory, etc. The more you look out for your salvation, he says, the more imminent the reward awaits you, which cannot be changed eternally, fearing the Lord, the creator of the world, and not the temporal tyranny of the beast.

Source: Commentary on Revelation
[AD 304] Victorinus of Pettau on Revelation 14:8
"And another angel following him." The other angel following, he speaks of as the same prophet who is the associate of his prophesying.

Source: Commentary on the Apocalypse of the Blessed John
[AD 390] Ticonius on Revelation 14:8
Babylon is interpreted as confusion. By it the city and the people of the devil are signified, as is also the entire seduction of the vices that it always exercises for its own ruin and for the ruin of the human race. It says that this city, which is hastening toward its fall, has already fallen. This is a common way of speaking in the Scripture, which often refers to events as past when they are yet in the future, especially when it knows that what it predicts will inevitably be fulfilled. Here is an example of this way of speaking: “They divided my clothes among themselves,” and other similar statements. However, it may also speak in this manner because it was already well known then that the haughty fall whenever they dare to become proud. Therefore the psalm says, “You have cast them down when they were lifted up,” for, to be sure, they were then thrown down when they were lifted up. According to this habit of speaking, then, the Scripture has said, “All nations have fallen because of the wine of their fornication,” because this city, which is drunk and is constructed from all nations that it gathers to itself, itself has drunk from the wine of fornication. For all the nations, made drunk by errors, constitute the city itself, but the Scripture, according to its style, talks only of the one [city].

Source: COMMENTARY ON THE APOCALYPSE 14:8
[AD 614] Andreas of Caesarea on Revelation 14:8
He speaks of “Babylon,” which refers to the confusion of the world and the troubled disorder of this life, which in no way has abated. By “the wine of the wrath of her fornication” he means not only the frenzy that attends to idol worship and the ecstasy of their minds, but also to the drunkenness and derangement that attends all sin, by which everyone who whores against God is wholly destroyed, as the saying of the psalm goes. As it were, pulled up by its roots, such a Babylon falls completely at the appearance of the Jerusalem that is above, for those who have been workers of iniquity are sent to the everlasting fire.

Source: COMMENTARY ON THE APOCALYPSE 14:8
[AD 735] Bede on Revelation 14:8
And another angel followed, saying: Fallen, fallen is that great Babylon. He says that the ruined city of the devil has already fallen. Either in the manner of Scripture, which usually places the past for what it knows will inevitably be fulfilled. Or because the proud are then cast down by the Lord when they are puffed up by the devil, as the Psalmist says: You cast them down when they were lifted up (Ps. 73).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:8
She has made all nations drink of the wine of the wrath of her fornication. The city of the impious, gathered from all nations, inebriates the nations, that is, her members, with the wine of error. But the city of the Lord, exercising the vineyard of Sorec, does not want to be inebriated with the wine in which is debauchery (Eph. 5), lest it be deprived of the promised denarius of life.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:8
By “Babylon” he is referring to the confusion and arbitrarily random trials of the present life—for confusion is the meaning of Babylon—and to the manic stupefaction of those who worship idols. And the city is magnified with names, being called by them the “inspired” city. But were you to consider the physical Babylon itself, you would not fall down before the sight before you. By the “wine of the wrath of her fornication” he refers to [the city’s] apostasy from God, as it is written, “You have destroyed every one that goes a whoring from you.” Such fornication entails a darkness of the mature reason, for who, possessing a sound mind, would choose to worship wood and stones and call forth the wrath of God? Therefore, concerning this wine it is said, “Their wine is the wrath of serpents and the incurable wrath of asps.” Babylon itself at first drank of this deadly wine, and then it compelled all the nations that it ruled to drink.

Source: Commentary on the Apocalypse
[AD 258] Cyprian on Revelation 14:9
What is God's threatening against those who sacrifice to idols? In Exodus: "He that sacrificeth unto any gods but the Lord only, shall be rooted out." Also in Deuteronomy: "They sacrificed unto demons, and not to God." In Isaiah also: "They worshipped those which their fingers have made; and the mean man was bowed down, and the great man was humbled: and I will not forgive them." And again: "To them hast thou poured out drink-offerings, and to them thou hast offered sacrifices. For these, therefore, shall I not be angry, saith the Lord? " In Jeremiah also: "Walk ye not after other gods, to serve them; and worship them not, and provoke me not in the works of your hands, to destroy you." In the Apocalypse too: "If any man worship the beast and his image, and receive his mark in his forehead or in his hand, he shall also drink of the wine of the wrath of God, which is mixed in the cup of His wrath, and shall be punished with fire and brimstone before the eyes of the holy angels, and before the eyes of the Lamb: and the smoke of their torments shall ascend for ever and ever: and they shall have no rest day or night, whosoever worship the beast and his image."

Source: Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
[AD 258] Cyprian on Revelation 14:9
Of the idols which the Gentiles think to be gods. In the Wisdom of Solomon: "All the idols of the nations they counted gods, which neither have the use of their eyes for seeing, nor their nostrils to receive breath, nor their ears for hearing, nor the fingers on their hands for handling; but their feet also are slow to walk. For man made them; and he who has borrowed his breath, he fashioned them. But no man will be able to fashion a god like to himself. For since he is mortal, he fashioneth a dead thing with wicked hands. But he himself is better than they whom he worships, since he indeed lived, but they never." On this same matter: "Neither have they who have regarded the works known who was the artificer, but have thought that either fire, or wind, or the rapid air, or the circle of the stars, or the abundant water, or the sun and moon, were the gods that rule over the world; and if, on account of the beauty of these, they have thought thus, let them know how much more beautiful than these is the Lord; or if they have admired their powers and operations, let them perceive from these very things that He who has established these mighty things is stronger than they." Also in the cxxxivth Psalm: "The idols of the nations are silver and gold, the work of men's hands. They have a mouth, and speak not; they have eyes, and see not; they have ears, and hear not; and neither is there any breath in their mouth. Let them who make them become like unto them, and all those who trust in them." Also in the ninety-fifth Psalm: "All the gods of the nations are demons, but the Lord made the heavens." Also in Exodus: "Ye shall not make unto yourselves gods of silver nor of gold." And again: "Thou shalt not make to thyself an idol, nor the likeness of any thing." Also in Jeremiah: "Thus saith the Lord, Walk not according to the ways of the heathen; for they fear those things in their own persons, because the lawful things of the heathen are vain. Wood cut out from the forest is made. the work of the carpenter, and melted silver and gold are beautifully arranged: they strengthen them with hammers and nails, and they shall not be moved, for they are fixed. The silver is brought from Tharsis, the gold comes from Moab. All things are the works of the artificers; they will clothe it with blue and purple; lifting them, they will carry them, because they will not go forward. Be not afraid of them, because they do no evil, neither is there good in them. Say thus, The gods that have not made the heaven and the earth perish from the earth, and from under this heaven. The heaven hath trembled at this, and hath shuddered much more vehemently, saith the Lord. These evil things hath my people done. They have forsaken the fountain of living water, and have dug out for themselves worn-out wells, which could not hold water. Thy love hath smitten thee, and thy wickedness shall accuse thee. And know and see that it shall be a bitter thing for thee that thou hast forsaken me, saith the Lord thy God, and thou hast not hoped in me, saith thy Lord. Because of old time thou hast resented my yoke, and hast broken thy bonds, and hast said, I will not serve, but I will go upon every lofty mountain, and upon every high hill, and upon every shady tree: there I will be confounded with fornication. To the wood and to the stone they have said, Thou art my father; and to the stone, Thou hast begotten me: and they turned to me their back, and not their face." In Isaiah: "The dragon hath fallen or is dissolved; their carved works have become as beasts and cattle. Labouring and hungry, and without strength, ye shall bear them bound upon your neck as a heavy burden." And again: "Gathered together, they shall not be able to be saved from war; but they themselves have been led captive with thee." And again: "To whom have ye likened me? See and understand that ye err in your heart, who lavish gold out of the bag, and weigh silver in the balance, bringing it up to the weight. The workmen have made with their hand the things made; and, bowing themselves, they have adored it, and have raised it on their shoulders: and thus they walked. But if they should place them down, they will abide in their place, and will not be moved; and they will not hear those who cry unto them: they will not save them from evils." Also in Jeremiah: "The Lord, who made heaven and earth, in strength hath ordered the world, in His wisdom hath stretched forth the heaven, and the multitude of the waters in the heaven. He hath brought out the clouds from the end of the earth, the lightnings in the clouds; and He hath brought forth the winds from His treasures. Every man is made foolish by his knowledge, every artificer is confounded by his graven images; because he hath molten a falsehood: there is no breath in them. The works shut up in them are made vain; in the time of their consideration they shall perish." And in the Apocalypse: "And the sixth angel sounded with his trumpet. And I heard one of the four corners of the golden ark, which is in the presence of God, saying to the sixth angel who had the trumpet, Loose the four angels which are bound upon the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, to slay the third part of men; and the number of the army of the horsemen was two hundred thousand of thousand: I heard the number of them. And then I saw the horses in the vision, and those that sate upon them, having breastplates of fire, and of hyacinth, and of sulphur: and the heads of the horses (as the heads of lions); and out of their mouth went fire, and smoke, and sulphur. By these three plagues the third part of men was slain, by the fire, and the smoke, and the sulphur which went forth from their mouth, and is in their tails: for their tails were like unto eels; for they had heads, and with them they do mischief. And the rest of the men who were not slain by these plagues, nor repented of the works of the deeds of their hands, that they should not worship demons and idols, that is, images of gold, and of silver, and of brass, and of stone, and of wood, which can neither see nor walk, repented not also of their, murders." Also in the same place: "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and hath received his mark in his forehead or upon his hand, the same shall drink of the wine of His wrath, and shall be punished with fire and sulphur, under the eyes of the holy angels, and under the eyes of the Lamb; and the smoke of their torments shall ascend up for ever and ever."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 560] Primasius of Hadrumetum on Revelation 14:9-10
Certain heretics withdraw from us because of their evil belief, while with a different depravity of morals, others turn aside from our traditions, and in addition there are yet others ordained to perish from both faith and morals. Here in summary fashion he includes all those among the living who have the inscription of the beast on their forehead or on their hand. Here the cup of wrath must not only be understood as the one of which the Lord spoke, “He must endure God’s wrath” showing original sin, but also the cup that he mentions to the arrogant Jews, when he says, “You will die in your sin,” indicating the merit obtained through their accursed actions.… It says that they will be tormented in the sight of the Lamb for whose condemnation they suffer, whom they haughtily condemned and over whose members they inappropriately pretended to be masters. They will also be tormented in the sight of his angels who know by God’s revelation that they are paying a just penalty.

Source: COMMENTARY ON THE APOCALYPSE 14:9-10
[AD 614] Andreas of Caesarea on Revelation 14:9-10
It says that should anyone bow down to the beastlike antichrist and pursue an ungodly life like his, and should anyone proclaim him to be God in word and deed—for the mark given on the forehead and upon the hand would show this—that person will share with [the antichrist] in the drinking of the revenge-filled cup, which is unmixed and devoid of any divine mercy because of the justice of the judgment. And this cup is of wine poured from different punishments because of the diversity and variety of evils that were freely chosen. He aptly calls this torment the “wine of wrath,” since it follows upon the wine of godlessness, which inebriates those who drink of it, for “in that way by which one sins shall one also be punished.”

Source: COMMENTARY ON THE APOCALYPSE 14:9-10
[AD 735] Bede on Revelation 14:9
And the third angel: If anyone worships the beast and its image. That is, the devil, and the head of the slain calf.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:9
And receive a mark on his forehead, etc. By saying on the forehead or on the hand, he signifies that the devil marks some by a wicked profession, and others only by their deeds.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:9-12
The third angel forbids human beings to worship the beast, and to receive his seal. For to worship anyone else as god, other than the real and true God, is most impious.

He says, And he shall drink of the wine of God’s wrath, poured unmixed into the cup of his anger. Blessed David has also mentioned this cup and the wine when he says, “For in the hand of the Lord there is a cup, full of a mixture of unmixed wine, and he tilted it from side to side; but its dregs were not emptied out; all the sinners of the earth will drink them.” He calls the wrath of God wine, speaking metaphorically not of joy, but of darkness and the changed destiny, by which those who are subject to the wrath of God are inspired.

He says, mixed unmixed: that is, purely mixed. For the wrath of God is mixed with loving-kindness and goodness; it is purely mixed. For there is no equivalence between his wrath and his goodness, but his loving-kindness is many times more abundant. For if there were an equality of righteous wrath and goodness, no living person would survive. Because the prophet knew this, he said, “If you, Lord, should take note of iniquities, Lord, who could survive?”

That there is much more goodness in God’s cup than righteous anger, the same writer again signified when he said, “The Lord is merciful and just, and our God will have mercy on us,” putting his justice in the middle, as if it were constrained by mercy on each side and not being allowed to exercise its own vocation. For the vocation of justice is to award each person what he deserves.

After he had once mentioned wine and thus called it wrath, he continued with this image and named the cup as that which is given to sinners from the hand of God.

But perhaps someone will say, “How do you speak of God’s mercy as abundant in the future judgment when the vision went on to tell us a little later that the penalty for those being punished is eternal? For why does he say, And the smoke of their torment goes up for ever and ever; and they have no rest, day or night”?

One could reply to this in these words: “It means, my dear fellow, to be tormented eternally, yet not to suffer according to one’s deserts. How is this? If anyone deserves fire and darkness but has been condemned to darkness and is punished only by not being given a share in God’s bounty, and suffers pain only in this respect, he is certainly not being physically punished.

By the smoke of torment which goes up he means the breath of sinners which has been exhaled from below in their wailings.”

He says, This is the patient endurance of the saints: he means that in this time of the Antichrist and in the time of trial their endurance is clearly shown. For when the danger is greatest and the accompanying tribulation, so much greater is the need of endurance.

Then the account proceeds as though in answer to a question: who, he says, are these whom you call holy and patiently enduring? Those, he says, who keep the commandments of God and the faith of Jesus. For such people, even in the presence of trials and death, will put everything second to their faith and love of God.

Source: Commentary on the Apocalypse
[AD 735] Bede on Revelation 14:10
And he also shall drink of the wine of the wrath of God, etc. By saying, "And he also shall drink," he shows that there is another who drinks, so that he does not separate the one who, although visibly not mingling with the nations, yet under the name of Christ worships the same beast. Justly, however, those who offer the cup of the wrath of fornication are struck down by the cup of the Lord, not so that, according to Jeremiah, they may vomit out the malice of their hearts and be cleansed, but so that they perish condemned, falling into eternal death.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:10
And he shall be tormented with fire and brimstone, etc. The saints reigning with the Lord can always see the punishment of the wicked, so that they may give greater thanks to their Redeemer, and sing the mercies of the Lord forever. For the torments of the wicked seen do not sadden those agreeing with the just Judge, just as the rest of Lazarus, seen buried in the flames, could not refresh the rich man.

Source: Commentary on Revelation
[AD 614] Andreas of Caesarea on Revelation 14:11
We must understand this smoke to be either the sighing of those being tormented, which arises from below along with their lamentation, or the smoke that comes from the fire that torments the fallen. It says that it “goes up forever and ever,” and by this we learn that even as the bliss of the righteous is everlasting, so also is the torment of the sinners.… He says “day and night,” not as though the condition of the future age in which the ungodly will have no rest will be measured by the sun, but he rather accommodates himself to the custom in the present time, which is reckoned in nights and days. Or it might be that the “day” is to be regarded as the life of the saints and the “night” as the torment of the impure, which those who do the works of the devil and blaspheme against Christ in the manner of the apostate beast will attain. For through the doing of these things they make an image [of the beast] and engrave his name upon their hearts as though it were precious.

Source: COMMENTARY ON THE APOCALYPSE 14:11
[AD 735] Bede on Revelation 14:11
And they have no rest day nor night, etc. They say that a lion spares a prostrate man, but this beast is fiercer than a lion, the more it is worshipped, the greater punishments it inflicts.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:11
And if anyone receives the mark of his name. Saint Augustine interprets the beast as the impious city, its image as the simulation of piety, that is, the false appearance of Christians, and the mark as the sign of a crime, which he says is worshipped, submitted to, and consented to.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 14:12
The Lord says, “He who endures to the end will be saved,” and the apostle says, “You have need of endurance.” So also in this passage it says that the endurance of the saints consists in this, that those who persevere to the end escape the fellowship of the beast and the mark of its name.

Source: COMMENTARY ON THE APOCALYPSE 14:12
[AD 614] Andreas of Caesarea on Revelation 14:12
While the impious will be tormented eternally in the coming age, the saints here below show their patient endurance, keeping inviolate the commandments of God and their faith in Christ during the present time, which is quickly passing away.

Source: COMMENTARY ON THE APOCALYPSE 14:12
[AD 735] Bede on Revelation 14:12
Here is the patience of the saints. Although the beast rages, yet the temporary suffering does not sadden the saints, which is to be rewarded with eternal happiness, while on the contrary, the persecutors, temporarily prideful, see themselves suffering eternal punishment with the beast.

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 14:13
Those are said to die in the Lord who showed themselves approved in both their faith and their life. And for that reason they deserved to be called out from there. And so the text continues: “ ‘Yes,’ says the Spirit, ‘they will rest from their labors.’ ” As … he says that those impious have no rest day or night, now he says that the faithful deserved the rest from their good works. Indeed, since he had made mention of the wicked, it was necessary also to mention the fullness of the bliss of those who are good. And since this [bliss] exists among the leaders and the people, he in summary fashion includes both, speaking first in an indefinite manner, “Blessed are the dead who die in the Lord.” However, on behalf of those who work in the vineyard, he says they rest from their labors and so manifestly declares happiness to all so that he might promise to those who work in the vineyard a special fruit of rest after their labor. Therefore the apostle says, “We beseech you that you respect those who labor among you and are over you in the Lord and admonish you and that you esteem them more highly in love because of their work.” And he speaks even about himself, “I worked harder than any of them.” “For their deeds follow them,” it says. Concerning these the prophet says, “Establish the works of our hands over us.”

Source: COMMENTARY ON THE APOCALYPSE 14:13
[AD 614] Andreas of Caesarea on Revelation 14:13
The voice from heaven does not bless all the dead, but only those who die in the Lord, who have died to the world and so carry about the dying of Jesus in the body and suffer with Christ. For these persons the departure from the body is truly a rest from their labor. Moreover, the obedience of their works is the reason for their unfading crowns and the rewards of glory that are the prizes given in great measure to those who prevail in the contests that the contestants of Christ, our God, endure to the end against invisible powers. “For the sufferings of the present time are not worth comparing with the glory that is to be revealed” to those who please God, as the apostle says. It is necessary also that we who yearn for such glory should pray unceasingly to God, saying, “Incline our hearts, O Lord, to your testimonies, and turn our eyes from every vanity,” and “enter not into judgment with your servants, for no living creature will be righteous before you.” Rather, visit us with your bountiful mercies, for the might and the kingdom and the power and the glory are yours, namely, of the Father and of the Son and of the Holy Spirit, now and forever and unto the ages of ages. Amen.

Source: COMMENTARY ON THE APOCALYPSE 14:13
[AD 735] Bede on Revelation 14:13
And I heard a voice from heaven saying: Write. How beautiful is the concord of the preachers. Behold, one declares the kingdom of the Lord is coming, another says the city of the devil has fallen; one preaches the flames of the impious, another the rest of the blessed, which emits its voice both from heaven and commands it to be recorded as worthy of eternal memory. For the just rejoice because their names are written in heaven; the impious, however, are blotted out from the book of the living.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:13
Blessed are the dead who die in the Lord. I give thanks to you, Jesus, who bless those in heaven who die in you on earth. How much more those who happily give their lives for your faith and in your faith!

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:13
From now on, says the Spirit, that they may rest from their labors, etc. Just as he had said that the wicked have no rest perpetually, so on the contrary, he teaches that the faithful, aided by their former works, from now on, that is, from the time of death, rest. For when He gives sleep to His beloved, this is the inheritance of the Lord (Ps. 127). But because of the cold, the sluggard will not plow; he will beg in summer, and it will not be given to him.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:13
He blesses those who did not choose to worship the image of the beast or to receive the mark on their foreheads and upon their hands, and who for this reason were killed. Being crowned with the crown of martyrdom, these attain to the same lot with the martyrs.

Source: Commentary on the Apocalypse
[AD 542] Caesarius of Arles on Revelation 14:14
[The one like a son of man] is Christ. He is describing the church in her glory, especially since she is white after the flames of persecution. [The gold crown] is the elders with their golden crowns, and the sickle in his hand is that which separates the catholics from the heretics and the saints from the sinners, just as the Lord speaks concerning the reapers.

Source: EXPOSITION ON THE APOCALYPSE 14:14, HOMILY 11
[AD 560] Primasius of Hadrumetum on Revelation 14:14
By the cloud he indicates the incarnation of our Head, Jesus Christ. Or he shows the body of the church that Christ put on after the fires of persecution were cooled as with snow. [The church] has a golden crown on her head. This is the [twenty-four] elders with their golden crowns, or the [crown is] the twelve apostles whom the beginning of the preaching of the faith acquired at the beginning. Therefore we read, “You set a crown of precious stone on his head.” The sharp sickle is symbolic of the judicial sentence against the impious by which they are to be separated [from the pious], and this sentence is more justly inflicted upon them by divine judgment for the sake of the church, for whose defense Christ, the Shepherd, is always vigilant. Therefore, Zechariah said, “This is the curse that goes out over the face of the whole land.”

Source: COMMENTARY ON THE APOCALYPSE 14:14
[AD 614] Andreas of Caesarea on Revelation 14:14
We think that this cloud is either the visible cloud that took our Lord Jesus Christ from the eyes of the apostles, or that it is a certain angelic power [here called a “cloud”] because of its purity and sublimity, for the psalmist says, “He rode on a cherub and flew.” For this reason, we believe that the one seen upon the cloud similar to a son of man is Christ, and that the crown upon his head signifies his governance over both the visible and the invisible powers. The crown is gold because of the value of this substance among us. The sickle indicates the consummation, for indeed the Lord himself called the end of the world a “harvest.”

Source: COMMENTARY ON THE APOCALYPSE 14:14
[AD 735] Bede on Revelation 14:14
And I saw, and behold, a white cloud, etc. Thus far the voice of the heralds having been sent forth, now it remains to show the person of the Judge Himself. He who comes to judgment covers the glory of His divinity with the cloud of flesh, so that the impious may see whom they pierced (John 19).

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:14
Having on His head a golden crown. What this crown is, he described earlier in the appearance of the woman: And on her head a crown of twelve stars (Rev. 12). Although it can also signify the victory of the one who reigns.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:14
And in His hand a sharp sickle. Namely, the judicial sentence of separating, which cannot be avoided. For we are within it, wherever we may try to flee. For in the sickle, whatever is enclosed falls within.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:14-16
While he sees the Lord dignified to be the son of man, he also sees him riding on a cloud. It is either really a cloud, since this is what the gospel says whose witness I described earlier, or he refers to an angelic power. Scripture says, “He rode on cherubim and flew, he flew upon the wings of the winds.” He calls the angels a cloud, on account of the height and loftiness of their nature and worth, or perhaps he calls the God-bearer a cloud on which he is riding, so giving honor to his human mother. For this is how Isaiah foresees it when he says, “Behold, the Lord is seated on a light cloud and will come to Egypt, and the idols of Egypt will be shaken at his presence.”

Interpreting this text, Aquila says that the cloud is a “light thickness,” thick, as I imagine, because it is a human being and flesh, and light because it is pure, blameless, and not weighed down by a single sin, and also because it is a high pathway to heaven for the soul. This is then how you should consider the cloud. And it is white because of the purity and luminosity of the beings in the vision.

And the crown symbolizes the kingship of our Lord Jesus Christ; for Christ is the king both of spiritual and material things, and the crown is golden since it connotes the glory of his kingship in terms of value as we understand it.

That he has a sickle in his hand intimates his being seated with authority [to bring in] the end of the age.

Why does the angel also say to him, Put in your sickle and reap, for the hour for reaping has come, for the harvest of the earth is fully ripe; and he threw his sickle, he says, and the earth was reaped? The harvest is described in the gospels as abundant, “but the laborers are few”; but there the harvest meant the assembling of the faithful; but here it means the finale of human beings, so that if there were any chaff among them or unfulfilled work or something deserving to be burned, it would be handed over to fire.

Source: Commentary on the Apocalypse
[AD 304] Victorinus of Pettau on Revelation 14:15
"Thrust in thy sharp sickle, and gather in the grapes of the vine," he signifies it of the nations that should perish on the advent of the Lord. And indeed in many forms he shows this same thing, as if to the dry harvest, and the seed for the coming of the Lord, and the consummation of the world, and the kingdom of Christ, and the future appearance of the kingdom of the blessed.

Source: Commentary on the Apocalypse of the Blessed John
[AD 560] Primasius of Hadrumetum on Revelation 14:15-16
From the explanation of the Lord, we know that the angels will be the reapers and that the end of the world is signified by the appearance of a ripe harvest. Moreover, it is known that after the harvesting of the crop there is chaff in the straw and fragile ears, while the wheat is in the grains. And so, we see with greater clarity in this passage that when it says that the sickle must be used on the ripe crop, the fate merited by the good and by the evil are symbolized. And to whom more appropriately than to the church is this said?… At the time of the last judgment, when she has concluded her spiritual warfare against the beast, the church will possess a greater illumination and will be able to know whom she must consider as her own and whom as outside. To sit on the cloud means that when she has received the judicial power from God, [the church] will distinguish between the good and the evil: “You will also sit on twelve thrones, judging the twelve tribes of Israel.”

Source: COMMENTARY ON THE APOCALYPSE 14:15-16
[AD 614] Andreas of Caesarea on Revelation 14:15-16
The cry of the angel symbolically represents the supplications of all the heavenly powers who desire to see both the honoring of the saints and the separation of the transgression of the sinners. At that time, that which is changeable and transient will cease to exist and that which is immovable and enduring will be manifested. That the harvest is ripe indicates that the time of the consummation has come when the seed of piety, having matured as ripe wheat, will be regarded as ready for the heavenly granaries and will yield for the husbandman thirtyfold, sixtyfold and a hundredfold.

Source: COMMENTARY ON THE APOCALYPSE 14:15-16
[AD 735] Bede on Revelation 14:15
And another angel came out of the temple, crying, etc. The angels, whom we read as reapers of the earth in the Gospel, and who are all sent into service for the sake of those who will inherit salvation (Heb. 1), daily report to the Lord the individual merits of the Church.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:15
Put in your sickle, and reap, etc. Behold, he says, with iniquity abounding, the love of many has grown cold (Matt. 24), and with the heat of evil pressing, the harvest of the world has almost ceased to live. Therefore, lest the already ripe grains fall, for the sake of the elect, the days are shortened (Ibid.), and gather the tares and chaff for the flames, but store the heavenly fruit in the blessed barns (Matt. 13).

Source: Commentary on Revelation
[AD 258] Cyprian on Revelation 14:16
That the foundation and strength of hope and faith is fear. In the cxth Psalm: "The fear of the Lord is the beginning of wisdom." Of the same thing in the Wisdom of Solomon: "The beginning of wisdom is to fear God." Also in the Proverbs of the same: "Blessed is the man who reverences all things with fear." Of the same thing [in Isaiah: "And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words? " Of this same thing in Genesis: "And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake." Also in the second Psalm: "Serve the Lord in fear, and rejoice unto Him in trembling." Also in Deuteronomy, the word of God to Moses: "Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth." Also in Jeremiah: "Behold, the days come, saith the Lord, that I will perfect upon the house of Israel, and in the house of Judah, a new covenant: not according to the covenant that I had ordered with their fathers in the day when I laid hold of their hand to bring them out of the land of Egypt; because they have not abode in my covenant, and I have been unmindful of them, saith the Lord; because this is the covenant which I will ordain for the house of Israel; After those days, saith the Lord, I will give my law, and will write it in their mind and I will be to them for a God, and they shall be to me for a people. And they shall not teach every man his brother, saying, Know the Lord because all shall know me, from the least even to the greatest of them: because I will be favourable to their iniquities, and their sins I will not remember any more. If the heaven should be lifted up on high, saith the Lord, and if the earth should be made low from beneath, yet I will not cast away the people of Israel, saith the Lord, for all the things which they have done. Behold, I will gather them together from every land in which I have scattered them in anger, and in my fury, and in great indignation; and I will grind them down into that place, and I will leave them in fear; and they shall be to me for a people, and I will be to them for a God: and I will give them another way, and another heart, that they may fear me all their days in prosperity with their children: and I will perfect for them an everlasting covenant, which I will not turn away after them; and I will put my fear into their heart, that they may not depart from me: and I will visit upon them to do them good, and to plant them in their land in faith, and with all the heart, and with all the mind." Also in the Apocalypse: "And the four and twenty elders which sit on their thrones in the sight (of God), fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God omnipotent, which art and which wast; because Thou hast taken Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time in which it should be judged concerning the dead, and the reward should be given to Thy servants the prophets, and the saints that fear Thy name, small and great; and to disperse those who have corrupted the earth." Also in the same place: "And I saw another angel flying through the midst of the heaven, having the everlasting Gospel to preach to those who dwell upon the earth, and to all the nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God, and give Him honour, because the hour of His judgment is come; and adore Him who made the heaven, and the earth, and the sea, and the fountains of waters." Also in the same place: "And I saw as it were a sea of glass mingled with fire; and the beasts were feeding with His lambs; and the number of His name a hundred and forty and four, standing upon the sea of glass, having the harps of God; and they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of the nations. Who would not fear Thee, and give honour to Thy name? for Thou only art holy: and because all nations shall come and worship in Thy sight, because Thy righteousnesses have been made manifest." Also in Daniel: "There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses." Moreover, in Daniel: "And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquillity, and according to the multitude of Thy mercy deliver us." Also in the same place: "And the king exceedingly rejoiced, and commanded Daniel to be taken up out of the den of lions; and the lions had done him no hurt, because he trusted and had believed in his God. And the king commanded, and they brought those men who had accused Daniel; and they cast them in the den of lions, and their wives and their children. And before they had reached the pavement of the den they were seized by the lions, and they brake all their bones in pieces. Then Darius the king wrote, To all peoples, tribes, and languages which are in my kingdom, peace be unto you from my face. I decree and ordain that all those who are in my kingdom shall fear and tremble before the most high God whom Daniel serves, because He is the God who liveth and abideth for ever, and His kingdom shall not pass away, and His dominion goeth on for ever; and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions." Also in Micah: "Wherewith shall I approach the Lord, and lay hold upon Him? in sacrifices, in burnt-offerings, in calves of a year old? Does the Lord favour and receive me with thousands of fat goats? or shall I give my first-fruits of unrighteousness, the fruit of my belly, the sin of my soul? It is told thee, O man, what is good; or what else the Lord doth require, save that thou shouldst do judgment and justice, and love mercy, and be ready to go with the Lord thy God. The voice of the Lord shall be invoked in the city, and He will save those who fear His name." Also in Micah: "Feed Thy people with Thy rod, the sheep of Thine inheritance; and pluck up those who dwell separately in the midst of Carmel. They shall prepare Bashan and Gilead according to the days of the age; and according to the days of their going forth from the land of Egypt I will show them wonderful things. The nations shall see, and be confounded at all their might; and they shall place their hand upon their mouth. Their ears shall be deafened, and they shall lick the dust as do serpents. Dragging the earth, they shall be disturbed, and they shall lick the dust: in their end they shall be afraid towards the Lord their God, and they shall fear because of Thee. Who is a God as Thou art, raising up unrighteousness, and passing over impiety? " And in Nahum: "The mountains were moved at Him, and the hills trembled; and the earth was laid bare before His face, and all who dwell therein. From the face of His anger who shall bear it, and who withstandeth in the fury of His soul? His rage causes the beginnings to flow, and the rocks were melted by Him. The Lord is good to those who sustain Him in the day of affliction, and knoweth those who fear Him." Also in Haggai: "And Zerubbabel the son of Salathiel, of the tribe of Judah, and Jesus the son of Josedech, the high priest, and all who remained of the people, obeyed the voice of the Lord their God, because the Lord sent him to them, and the people feared from the face of God." Also in Malachi: "The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name." Also in the thirty-third Psalm: "Fear the Lord, all ye His saints: for there is no want to them that fear Him." Also in the eighteenth Psalm: "The fear of the Lord is chaste, abiding for ever."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 542] Caesarius of Arles on Revelation 14:17
If we must understand the reaper seated on the white cloud to be Christ himself, who is this vintager, unless it is the Selfsame, only in his body which is the church? Perhaps we would not be far wrong were we to understand those three angels who come out to represent the threefold sense of the Scriptures, namely, the historical, the moral and the spiritual senses. The sickle would then be the difference [between them].

Source: EXPOSITION ON THE APOCALYPSE 14:17, HOMILY 11
[AD 614] Andreas of Caesarea on Revelation 14:17
Although Christ is called the “angel of great counsel” of the Father, nonetheless from the following words the present angel is shown to be one of the ministering angels, for he comes out of the heavenly temple with a sharp sickle in order to accomplish the cutting off of those who are the most impious.

Source: COMMENTARY ON THE APOCALYPSE 14:17
[AD 735] Bede on Revelation 14:17
And another angel, etc., having a sharp sickle himself. If Christ is seen as the reaper in the white cloud, who is the grape gatherer, if not the same, elegantly repeated for the dual fruit of the Church? For He who sowed the good seed in His field (Matt. XIII), also planted a vineyard in a fertile place, but both cultivations degenerated due to the negligence of the keepers.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 14:17-20
The angel with the sickle, who had come out of the heavenly temple, is himself the servant and minister of the coming consummation. And being the heavenly minister of God, he is described as coming out of the heavenly temple. He says,

And another angel came out from the altar, with power over the fire. And to me it seems that this one has been put in charge of the punishment of the ungodly.

Next he says, Send and gather the clusters of the vine of the earth. So the harvest mentioned earlier represented the righteous and the sinners together at the consummation, whom he will separate, as is said in the gospels—“The winnowing fork of the Lord with which he will clear his threshing-floor and gather the wheat into the granary, but the chaff he will burn with unquenchable fire.” The vintage of the grapes symbolizes those who are exceedingly sinful, whom the vision depicts in their drunkenness and madness.

From this it is clear that the Lord did not consider it proper that he should gather them as he gathered the first, but that one of the angels should do this. They were immediately thrown outside into the wine-press of the wrath of God, without being considered worthy of making any defense, nor of being questioned, or being brought before a lawcourt, just as in the gospels sinners were introduced who were punished because of their failure to give and share with others. It was of these, I think, that the prophet said, “The wicked will not stand in the judgment.” He has called their punishment a wine-press, cleverly using the metaphor of the grapes and of the vintage.

He says, And the wine-press was trodden outside the city, for it was not right for those who were being punished to receive the recompense for their evil deeds in the heavenly Jerusalem, which had been allotted to the saints, and to impair the joy of the saints through sympathy with those who were being justly punished—to say nothing of the great chasm which separates the pious from the impious, according to the words of the patriarch Abraham, which were addressed to the rich man in the gospels.

He says, And blood flowed from the wine-press. He rightly spoke of blood, to show that in talking of bunches of grapes he spoke metaphorically, since they were human beings who were being trampled together and mangled, as high, he says, as the horses’ bridles, for one thousand six hundred stades.

Some of God’s horses have been handed down to us in Holy Scripture, symbolizing angelic powers with God mounted on them. For the heavenly bridegroom says to his bride in the Song of Songs, “I compare you, my nearest love, to my mare in Pharaoh’s chariot,” and the prophet Habakkuk sings to God, “You will come mounted on your horses, and your horsemanship is deliverance.”

Revelation says that the bridles of these horses are soaked in the blood of the ungodly, who are standing not nearby but at a distance. The whole passage is metaphorical, the symbolism showing the extent of the blood. For those traveling on the broad highway are many times more numerous than those on “the narrow and hard way,” so that they soak even the bridles of the horses, that is, angels, mounted on them ready to inflict punishment.

Source: Commentary on the Apocalypse
[AD 614] Andreas of Caesarea on Revelation 14:18
From this passage we learn that angelic powers have been placed over the creatures, one is over water, another is over fire, and another is over some other part of creation. We learn of the fearsomeness of this particular angel because he is placed over fire. It says that he is of the highest angels, for with a cry he commands the one having a sickle to gather grapes of the vine of the earth. The “grapes” indicate the impious and the transgressors who have filled the cup of the wrath of the Lord and who receive as harvest the wrath of demons and of asps instead of the wine of gladness from the good husbandman.

Source: COMMENTARY ON THE APOCALYPSE 14:18
[AD 735] Bede on Revelation 14:18
And another angel came out from the altar, who has power over fire, etc. There is a dual office of angels, as Jerome says. Some are to grant rewards to the just, others to preside over individual torments. As it is said: He makes His angels spirits, etc. The two angels who proclaim the ripe harvest and mature vineyard can be understood as the prayers of the Church, which daily with great desire prays for the Lord's kingdom to come, saying,

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:18
Send forth your sharp sickle, etc. Just as the harvest, so too the vintage is partly earthly, partly heavenly. The ripeness of both indicates the end of the age.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:18
For the grapes are ripe. That is, sins are consummated. Although the perfection of the good can also be called ripeness. For, as the holy Pope Gregory says, "however much the end of the world hangs upon its own order, finding each more perverse, it is revealed that they are deservedly oppressed by its ruins."

Source: Commentary on Revelation
[AD 304] Victorinus of Pettau on Revelation 14:19-20
"And the angel thrust in the sickle, and reaped the vine of the earth, and cast it into the wine-press of the wrath of God. And the wine-press of His fury was trodden down without the city." In that he says that it was cast into the wine-press of the wrath of God, and trodden down without the city, the treading of the wine-press is the retribution on the sinner.

"And blood went out from the wine-press, even unto the horse-bridles." The vengeance of shed blood as was before predicted, "In blood thou hast sinned, and blood shall follow thee."

"For a thousand and six hundred furlongs." That is, through all the four parts of the world: for there is a quadrate put together by fours, as in four faces and four appearances, and wheels by fours; for forty times four is one thousand six hundred.

Source: Commentary on the Apocalypse of the Blessed John
[AD 614] Andreas of Caesarea on Revelation 14:19
The “wine press of God” is the place of torment prepared for the devil and his angels. Because of the multitude of those who are to be punished, it is “great.” For the “way of destruction is wide” and spacious.

Source: COMMENTARY ON THE APOCALYPSE 14:19
[AD 735] Bede on Revelation 14:19
And the angel thrust his sickle into the earth, etc. He who has the harvesting sickle, also has the grape gathering sickle. For there is one judgment and it will occur at one time. But in the harvest and vintage, the beginning and the end of the same oppression are shown.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:19
And he cast it into the great winepress of the wrath of God, etc. If this harvest and vintage pertains only to the wicked, the winepress signifies punishment. But if also to the good, the treading of the winepress and the threshing floor's tribulation crushes the useless, while proving the useful. As the Apostle says, precious metals are proven by fire, but wood, hay, and stubble are consumed (I Cor. III). Both of these are conducted outside the heavenly Jerusalem. The winepress of wrath is so called in the manner of speaking by which it is said: The Lord delivered him in the evil day (Psalm XL).

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 14:20
[The winepress is trodden] outside the city, that is to say, outside of the church. This will obviously take place when the future separation has been accomplished, for then every person of sin will be outside. This trodding of the winepress or the threshing of the field will destroy all that is useless, but it will prove that which is incorruptible, for the trials of tribulations test the righteous, just as a vase is tested by fire. The blood flowing as high as horses’ bridles represents the vengeance that reaches even to the leaders of the nations. When the devil, together with his accomplices, begin to pay the penalties for the persecutions that they initiated, it is aptly said that the blood of the saints, which was once spilled, reaches as far as him and his princes, that is, those horses which in the person of the heretics started wars, as well as those who followed their errors. As it had been foretold, in the blood of sin “also the blood shall pursue you” for 1, stadia, that is, into all the four corners of the world. For four is multiplied by four, as in four square-shaped faces and in wheels. Four times four hundred gives 1,600.

Source: COMMENTARY ON THE APOCALYPSE 14:20
[AD 614] Andreas of Caesarea on Revelation 14:20
However, it is possible to understand this another way. For since those who transgressed by giving themselves over to pleasure have become horses full of lust, they will be overtaken by tortures up to their bridles, for they knew no bridle in their pleasures. By the “1, stadia” we learn of the great chasm that separates the righteous from the sinners. For these were perfect in evil and did that which is abominable, and therefore ten times one hundred signifies the complete magnitude of their evil, while the six hundred suggests their eager engagement in sin through the misuse of the creation, which was created in six days, and also in the six hundredth year of Noah all land was inundated by water.

Source: COMMENTARY ON THE APOCALYPSE 14:20
[AD 735] Bede on Revelation 14:20
And blood came out of the winepress, etc. Vengeance came out even to the rulers of the peoples. For vengeance for the blood of the saints poured out has reached even to the devil and his angels in the final struggle. As it is written: In blood you sinned, and blood will pursue you. It was said above concerning the horses:

Source: Commentary on Revelation
[AD 735] Bede on Revelation 14:20
For a distance of sixteen hundred stadia. That is, through all four parts of the world. For fourfoldness is compounded four times, as in the four-faced quadriform and wheels. Four times four hundred is sixteen hundred. Tyconius interprets the reaper and the grape gatherer as the Church, shining forth after the flames of persecutions, holding the power to bind and to loose. The angel from the temple or altar giving the command of the Lord, not with a clear voice, but by the suggestion of the Holy Spirit, who works in His body, teaching that it is now time for the wicked to be anathematized, having power over fire, namely that which comes from the mouth of the witnesses, and consumes their enemies. Thus far concerning the conflict of the Church and the ripe end of the struggle for both.

Source: Commentary on Revelation